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AMERICANS 



WARNED OF JESUITISM, 



OR 



THE JESUITS UNVEILED 



BY 



/ 



JOHN CLAUDIUS PITRAT, . 

A MEMBER OF THE UNIVERSITY OF FRANCE ; FOUNDER AND EX-EDITOR 

OF THE JOURNAL "LA PRESSE DU PEUPLe" IN PARIS; 

AND FORMERLY A ROMISH PRIEST. 



Jesuitism is a monstrous machine of destruction, which, its spring being in Rome, 
its wheels everywhere, moves the world. 




NEW YORK 
J. S. REDFIELD, CLINTON HALL, 

CORNER OF NASSAU AND BEEKMAN STREETS, 

1851. 






^f* 



s 



51 



Entered, according to Act of Congress, in the year 1851, 

By JOHN CLAUDIUS PITRAT, 

in the Clerk's Office of the District Court of the United States, for the District 

of Kentucky. 



TABLE OF CONTENTS. 



Not it; e of the Author page 11 

CHAPTER I. 
Introduction '. 25 

CHAPTER II. 
Aim of the Jesuits in the United States 26 

CHAPTER III. 
Organization and Administration of the Order of the Jesuits. 

Sect. 1. — Its Organization 28 

" 2. — Its Administration 31 

CHAPTER IV. 
How the Jesuits get Novices 37 

CHAPTER V. 
Education of the Jesuits in their Houses of Noviciate. 
Sect. 1. — Mystical Science and Purgation of the Soul, with Thirty Lessons 

and Exercises 42 

" 2.— Method of Praying 43 

" 3. — Mystical Conversations 43 

Divine Confirmation of this Doctrine 44 

" 4.— To be without Eyes 45 

" 5. — Fashion of Speaking. 46 

" 6. — The Jesuits commissioned by God to cast down Protestantism... 46 

" 7. — The Rules of the Jesuits are perfect 47 

i* 



b CONTENTS. 

Sect. 8. — The Order of the Jesuits is a Divine one. . - page 47 

11 9.— To deny that the Order of the Jesuits is divinely perfect is a 

Heresy 51 

Demonstration of this Doctrine 52 

11 10. — Observance of the Rules of the Order. 54 

Divine Confirmation of this Doctrine 55 

" 11.— We are Manure, Shell-Snails, and Hogs . . 57 

" 12.— Humility 58 

" 13. — Revelation of one's Thoughts and Feelings . 59 

Divine Confirmation of this Doctrine '-- 60 

n 14. — Friendship is sinful 60 

14 15. — To denounce each other is a sacred Obligation 61 

" 1 6. — To die to one's Family is a sacred Obligation 62 

Confirmation of this Doctrine by Examples of Saints 62 

Divine Confirmation of the same Doctrine 63 

" 17. — To hate one's Family is a sacred Obligation • 63 

Confirmation of this Doctrine by the Examples of Saints 65 

Divine Confirmation of the same Doctrine 66 

" 18. — Remedies against the Disease of the Love of our Kindred, Fam- 
ily ... . Father, and Mother 67 

Demonstration of the Efficacy of those Remedies by Examples 

of Saints 68 

Divine Demonstration of the Efficacy of the same Remedies... 68 

-Excellence of the Vows of the Jesuits 69 

-The Vows of Religion are so Valuable that they Remit Sins 

without previous Confession and Absolution 70 

Divine Confirmation of this Doctrine 70 

-Laymen swim in Mud and Filth, but the Jesuits dwell in a Ter- 
restrial Paradise 71 

-Vow of Poverty while swimming in Wealth 72 

Christ gives to the Jesuits the Hundred-fold of what they have 

left in the World. Hundred-fold relatively to the Family 73 

Hundred-fold relatively to Wealth 74 

Hundred-fold relatively to Honors 74 

u 23. — Vow of Chastity — Remedies against Impurity 76 

First, to stand a certain time on One Foot, etc 76 

Second, to carry in one's Pocket a Good Book 76 

Third, Devotion to the Relics of the Saints 76 

Divine Demonstration of the Efficacy of this Remedy 76 

Fourth, to Rebuke the Devil 77 

Divine Demonstration of the Efficacy of this Remedy 77 

" 24. — Laymen under the Dominion of the Devil, but the Jesuits Holy.. 79 

« 25.— Vow of Obedience 81 

Degrees of Obedience : First Degree 81 

Second Degree 82 

Third Degree, or Blind Obedience 83 



(( 


19. 


(( 


20. 


it 


21. 


u 


22. 



CONTENTS. 



CHAPTER VI. 

Summary of the Doctrines which the Jesuits have held and 
still hold, have taught and still teach. 

Sect. 1.— Impieties page 92 

" 2.— Simony 113 

" 3.— Perjury 114 

" 4. — Probabilism 116 

11 5.— Gluttony » 117 

" 6.— Falsehood 118 

" 7. — Detraction and Calumny 119 

" 8. — Injustice 120 

" 9. — Duelling- 122 

" 10— Theft 122 

" 11— Usury 125 

" 12.— Rebellion 1 26 

" 13. — Murder 127 

" 14.— Regicide 133 

. " 15.— Infanticide 133 

" 16.— Suicide 139 

" 17. — Lasciviousness 139 

" 18— Rape 142 

" 19.— Adultery 143 

" 20.— Intolerance 144 

CHAPTER VII. 
Summary of the History of the Jesuits. 

Years 1534. — Cradle of the Order of the Jesuits 151 

" 1540. — Papal Confirmation of the Order of the Jesuits as a Religious 

Body 151 

" 1541. — Increase of the Jesuits. They disturb Germany 151 

4< 1545. — The Jesuits in the Council of Trent 152 

" 1549. — Mean Intrigues of the Reverend Father Jesuit Bobadilla in 

Germany 153 

" 1551. — The Jesuits intriguiug in Bavaria 153 

" 1553. — The Jesuits plotting in Austria. They try to poison Max- 
imilian II 153 

" 1554. — In France, the Parliament and the Faculty of Theology de- 
clare that the Order of the Jesuits is Hostile to Religion and 

to Society 154 

" 1556. — Intrigues of the Jesuits in Portugal and Spain. Their Power 

in these Countries 155 

a 1557. — Pretended Miracles of the Jesuits 156 

" 1560. — In France the Jesuits mislead Youth, and are Forbidden to 

teach 157 



8 CONTENTS. 

Years 1564. — Strifes of the Jesuits against the Parliament and the Universi- 
ty of France page 158 

" 1570. — Expulsion of the Jesuits from England 158 

" 1571.— The Jesuits disturb Belgium 158 

u 1572. — The part the Jesuits took in the Massacre of the Huguenots 

in France (La Saint Barthelemy) 158 

u 1579. — Saint Charles Borromeo denounces to the Pope (but in vain) 

the Enormities of the Jesuits in Milan 161 

" 1581. — Expulsion of the Jesuits from several Cities of France 161 

Their Plots against that Country 161 

u 1584. — The Jesuits cause the Murder of the Prince of Orange. 
They Organize the League of the Princes de Guise and of 
Phillip II. against the Protestants 161 

" 1586. — Conspiracies of the Jesuits in England to dethrone Queen 

Elizabeth. In France they direct "La Ligue." 162 

" 1590.— A Bull of Gregory XIII. rids the Jesuits of all Civil and Spir- 
itual Authorities 162 

" 1592.— The Reverend Father Jesuit Holte sent Patrick Cullen to 

England, with the Order to Kill Queen Elizabeth 164 

w 1593. — The Reverend Father Jesuit Varade excites Barriere to 

Murder Henry IV., King of France 165 

" 1594. — The Reverend Father Jesuit Holte is hung for having plotted 

against the life of Queen Elizabeth 165 

" 1595. — The Jesuits Refuse to Swear that they will not Conspire 
against Henry IV. John Chatei and the Reverend Father 
Jesuit Guignard Attempt the Life of Henry IV. Documents 
relative to this event 165 

" 1598. — The Jesuits cause the murder of Maurice De Nassau. They 

are expelled from Holland. They come again to France... 176 

" 1604. — Expulsion of the Jesuits from England, Scotland, and Ireland, 

by an Edict of James 1 176 

" 1605-6. — The Jesuits orgauize the " Gunpowder conspiracy" in Lon- 
don ; execution of two of them. Their Second Expulsion 
from England. Their Expulsion from Venice, and from sev- 
eral Cities of Prussia 176 

" 1609.— Coronization of Ignatius Loyola, Founder of the Order of the 

Jesuits 177 

w 1610.— The Jesuits Kill Henry IV. by the hands of Ravaillac 177 

" 1618. — Expulsion of the Jesuits from Bohemia and Hungary 177 

♦' 1619. — The Jesuits are expelled forever from Hungary by a Decree 

Des Etats Generaux - 178 

** 1620. — Strifes of the Jesuits with several Bishops of France. Their 

Expulsion from Poland 178 

" 1624. — Enormities of the Jesuits in Japan 178 

'« 1625. — Enormities of the Jesuits in France 178 



CONTENTS. 9 

Years 1632. — Intrigues of the Jesuits in the Courts of Savoy, Spain, and 

France page 179 

" 1641. — Persecutions of the Jansenists by the Jesuits 180 

" 1643. — Crimes of the Jesuits in China.. 181 

" 1645. — Scandals of the Jesuits in Bordeaux, France. Their Expul- 
sion from Malta. Their Commercial Operations 181 

« 1646. — B ankruptcy of the Jesuits in Sevilla, Spain 181 

" 1647. — Enormities of the Jesuits in India 1 81 

" 1648. — Publication of M Monarchia Solypsorum," book which Unveils 

the Jesuits 182 

The Pope is compelled to Condemn the too Anti-Christian 

Behavior of the Jesuits in the East Indies 185 

u 1650-70. — Scandals and Subversive Principles and Teachings of the 

Jesuits, condemned by the Romish Clergy of France 186 

" 1670-85.— Intrigues of the Jesuits in the Court of France 188 

" 1685. — Revocation of the Edict of Nantes, and persecutions of the 

Protestants in France, caused by the Jesuits 188 

" 1709. — The Jesuits cause the Demolition of the Convent of Port 

Royal, France 194 

* 1710. — Crimes of the Jesuits in China. The Jesuits Persecute the 

Jansenists in France. Their Hypocritical Behavior in that 

Country 194 

" 1723. — Expulsion of the Jesuits from Russia 196 

" 1731. — Monstrous Seduction of a Young Lady by the Reverend 

Father Gerard 196 

* 1756. — Crimes of the Jesuits in Paraguay 196 

" 1757.— The Jesuits Attempt the Life of Louis XV., King of France 197 
" 1758. — The Jesuits Attempt the Life of Joseph I., King of Portugal. 

Their Expulsion from that Country 197 

■ 1760. — Bankruptcy of the Reverend Father Jesuit Lavalette 197 

■ 1762. — Expulsion of the Jesuits from France by a Decree of the Par- 

liament 200 

" 1766. — Conspiracy of the Jesuits against the King of Spain 200 

" 1767. — Expulsion of the Jesuits from Spain and her Colonies 201 

" 1769.— The Jesuits Poison the Pope Clement XIIL, who, by Politi- 
cal Views, intended to Abolish their Order 201 

■ 1773.— Abolition of the Society of Jesus by Pope Clement XIV... . 201 

The Jesuits going to Russia 202 

■ 1779. — Reorganization of the Jesuits in Russia, by Pope Pius VI.. 202 
M 1814-30. — Complete Reorganization of the Jesuits as a Religious 

Body, by Pope Pius VII. They call themselves M Fathers 
of the Faith.'' They invade Europe under this Calling. 

Their Power and Works of Destruction in France 204 

** 1830-48.— Hypocrisy of the Jesuits in France. The Secular Clergy 

becoming Jesuitical in that Country by their Influence 208 



10 CONTENTS. 

Years. 1848-50. — The Jesuits cause a Civil and Religious War in Switzer- 
land. Artfulness and Hypocrisy of the Jesuits under these 
Circumstances, Are the United States threatened with a 
War of this kind ? Statement of the Influence of the Jesuits 
in the United States. The part of the Jesuits in the Euro- 
pean War. Glance at the Political Situation and Prospects 
of the Jesuits in all the World, though chiefly in the United 
States. List of the Generals who have governed the Order 

of the Jesuits from its Birth, 1541, until our days 233 

Summary of Religious Orders and Congregations in the Uni- 
ted States 239 

Female Religious Societies 242 

Appendix.— Reply to a Speech of a Jesuit 260 



NOTICE OF THE AUTHOR. 



Americans, I am a stranger among you ; then allow me 
to introduce myself to you. All that I shall say respecting 
myself I can prove by authentic testimony and'official letters. 

I was born near Lyons, France. My father and mother 
were Roman Catholics, and brought me up in that belief. My 
father died when I was seven years of age. After my first 
studies, my mother sent me to colleges directed by Romish 
priests, where, witnessing the scandalous lives of the clergy- 
men, I became an infidel. Having completed my studies — 
I was then seventeen years of age — I came again to the ma- 
ternal house. My mother, who saw my indifference to reli- 
gious practices, even for prayer, questioned me about it. 

I answered that I had no longer a religious belief; that 
the Bible was a tissue of tales ; that Christ had been merely 
a philosopher ; that the gospel did not contain the true teach- 
ing of Christ ; that our souls are not immortal ; that the doc- 
trine of the future life is a kingly and sacerdotal invention to 
lead and oppress more surely the people : in short, I an- 
swered that religion is mere quackery, and that the priests 
are either mountebanks, abusing the public credulity, or 
ignorant men. I added that I doubted even of the existence 
of God. 

My mother appeared deeply afflicted ; still she listened to 
me with attention and without uttering a single word. When 
I stopped, she raised her eyes to heaven and exclaimed : 
" What a misfortune for a poor mother ! I have sent to the 



12 NOTICE OF THE AUTHOR. 

priests my son who was a Christian, and they send him again 
to me an infidel !" She wept bitterly. 

My mother, who had remarked that since my arrival I was 
constantly silent and thoughtful, asked me what was the cause 
of my anxiety. I refused to answer : but she shed tears so 
abundantly, spoke to me so tenderly, and used other mater- 
nal means which were so ii'resistible, that I yielded, and 
averred that I had resolved to kill myself; for not believing 
in a future life, and considering the present as a burden rather 
than a gift, I thought that it was a reasonable act to cast it 
away, and to imitate one of my friends, who, partaking of my 
principles and applying their consequences, had shot himself. 

I cannot paint what my mother felt on account of my an- 
swer. . . Her affliction moved me so much, that I resolved, 
for her sake, to bear life. 

But how could I live without religious principles to settle 
my mind and rule my behavior 1 I could not. When I looked 
for them, thirsting for truth, God rewarded my sincerity. I 
became a Christian — but, alas ! I was to be a victim to the 
prejudices of my education and instruction, of my imagina- 
tion, of my youth, and chiefly of my ignorance of the priests. 

Knowing what they had taught me and nothing else, I 
thought that Romanism was the true and exclusively true 
religion. I espoused it so blindly and so ardently, that, 
against the will of my mother, and in spite of her entreaties, 
her tears, her anger, and threats, I rejsolved to be a priest, 
and went to the Ecclesiastical School of Brou (Departement 
de l'Ain), where I studied Theology during four years, was 
ordained priest, and started out in the world so furious an 
Aristocrat, so strong a believer in Popery, and so devoted 
an adherent, that I would have killed a Protestant, even a 
Democrat, as readily as I would have killed a fly, at the 
order of my Ecclesiastical Superiors. Of course, I was a 



NOTICE OF THE AUTHOR. 13 

fanatic, but a true Romish priest (I mean a clergyman faith- 
ful to his sacerdotal obligations) cannot be otherwise. 

I had so cruelly broken the hopes of my mother, and I had 
been, with my obstinacy, so displeasing to her, that she mar- 
ried again, after many years of widowhood, without inform- 
ing me of it. 

God alone knows all that we have both suffered since that 
time in living far from each other, for I am her only son, and 
she could give me a comfortable living ! 

Here begins my sacerdotal life. Americans, perhaps it 
would be interesting for you to know what I have learned 
about the Ecclesiastical Administrations, and about the po- 
litical relations between Governments and Romish leaders : 
perhaps you would be pleased if I should anatomize before 
your eyes the gigantic body of Popery, and explain to you 
the physiological functions of all its systems, of all its members 
and organs ; but I cannot, for it would require many volumes. 
Likewise, you perhaps would be glad to know several politi- 
cal affairs in which I have been mingled in the mysterious 
closets of the castles of the nobility ; at first to cast down 
Louis Philippe, and crown in his stead the Duke of Bor- 
deaux, and after a while (when we had despaired of success) 
to make firm the throne of Louis Philippe against the attacks 
of the Liberals : but I should be obliged to point out the 
names of many of my actual enemies to whom I will never 
do an injury. 

I exercised the ministry several years in Lagnieux and 
Thoissey, towns of my native diocess in the neighborhood 
of Lyons ; whilst I studied medicine for the purpose of being 
useful to the poor. Thence, on the invitation of the Arch- 
bishop of Bordeaux, I went to that city, where I fought 
strongly against the Protestants, trying by all means to con- 
vert them to Romanism. 

2 



14 NOTICE OF THE AUTHOR. 

I owe to the last circumstance my intellectual, moral, and 
religious emancipation ; for, though studying Protestantism 
with prejudices and hostile views, I began to suspect that my 
intolerance was anti-Christian ; that my zeal for Catholicism 
was a black hatred against Protestantism ; that religion ought 
not to be a political lever, but ought to be quite distinct from 
the civil government ; that the Pope and the Bishops trample 
on the reason and the gospel in imposing upon the priests 
and the people a blind belief and obedience ; that Catholicism 
as it was, and as it is, is not fitted for the present and future 
generations, and that the aristocratical principles which Po- 
pery generates are mostly injurious to society. 

In order to have more leisure to study these vital questions 
— the solution of which was to change entirely the direction 
of my life — I asked and obtained the care of a small congre- 
gation in the neighborhood of Bordeaux. There, after ma- 
ture investigations and meditations, my doubts were changed 
into certainty : I remained a Roman Catholic, but I considered 
my church as a monstrous compound in which the human 
elements stifled the Divine institution, exactly as in a tree 
the useless branches absorb the fruit of those which are fruit- 
ful : in one word, I wished an entire reformation in regard 
to the points which were not fundamental principles. As to 
the liberal and democratic principles, I admitted them fully ; 
I became a Republican. 

As soon as my new religious and political opinions were 
known, the nobles, the aristocrats, and the priests, denounced 
me to the Archbishop as a man dangerous to society and to 
the church. The Archbishop was alarmed, and tried to win 
me by promises and kindness. But I did not yield. Then 
he used another way : knowing that among my friends I had 
many distinguished men who were Liberals and Republicans, 
he obliged me not to see them, chiefly the celebrated writer 



NOTICE OF THE AUTHOR. 15 

and orator Mr. Bac, whom the great Laroartine styled (in his 
Journal " Le Bien Publique") " Le Yergniaud de la Revolu- 
tion, " namely, "the first orator of the Revolution of 1848. " 
For that purpose he appointed me pastor of a parish very 
distant from Bordeaux. I did not accept it, and left the dio- 
cess to go to Paris, intending to write against the abuses of 
the church, and against the absolutism, tyranny, and anti- 
Chistian behavior of the Bishops. 

Now, Americans, I place before you the following letters 
to inform you about my standing in the diocess of Bordeaux, 
both as a man and as a priest. I translate them from French 
into English. 

Archbishopric 

of Bordeaux, May 7, 1849. 

Bordeaux. 
For a long while, my dear M. Pitrat, I have been without 
news from you. Do you believe that I forget you ? Please 
write to me as soon as possible, or rather come to see me. 
Your very devoted, 

t FERDINAND, Archbishop of Bordeaux. 



The Archbishop addressed me the following letter when 
he intended to send me to another parish. 

Archbishopric 

of Bordeaux, September 19, 1847. 

Bordeaux. 
My dear M. Pitrat : I desire ardently that you go in a 
short time to Pleigne-selve, your new parish. My affection 
for you is now what it was when you understood it so well. 
I shall always be happy to give you proofs of it in every 
circumstance. Do not inform your congregation about the 
contents of your letter. Yours in N. S. 

t FERDINAND, Archbishop of Bordeaux. 



16 NOTICE OF THE AUTHOR. 

When I left the diocess, the Archbishop gave me the fol- 
lowing official letter, which 1 translate from the Latin. 

We, Ferdinand Francis August Donnet .... Archbishop 
of Bordeaux, declare and make known, that our beloved John 
Claudius Pitrat is a pious and honest priest; that he is not 
tied by ecclesiastical censures and sentences, hindering him 
from exercising the ministry in whatever diocess he shall visit 
(still with the consent of his Superiors). 

Moreover, we declare and make known, that he deserves 
to be treated everywhere as a priest who has obtained from 
us the permission to leave our diocess. 

Delivered in Bordeaux, under our seal, with our signature 
and that of our General Secretary, the 4th of October, 1847. 

t FERDINAND. 

By the order of the Illustrious and Reverend Lord-Lord- 
Archbishop of Bordeaux. Montariol, 

Can. Hon. Secretary. 

Before going to Paris, I visited my mother in the neigh- 
borhood of Lyons, where the Bishop of Belley, who had or- 
dained me, wrote to me the following letter : 

Bishopric 
of 
Belley. My dear Priest, 

I would be pleased to know what you are doing now, for 
I retain my affection towards you. I still suppose that your 
actual position enables you to be useful to the church. If I 
am not mistaken, you were a little scrupulous when you ex- 
ercised the ministry in Thoissey. The practice of the min- 
istry makes us bold, but we must avoid the other extreme, 
and keep the middle track. 

Give me a part in your prayers and good works. I renew 
to you the assurance of my sincere affection. t A. R. E V. 



NOTICE OF THE AUTHOR. 17 

In Paris I did not take employment in the ecclesiastical 
administration. I united with many clergymen who partook 
of my principles, and we wrote in several newspapers which 
opened to us their columns. Soon after I became one of the 
founders, editors, and publishers of the daily journal, " La 
Presse du Peuple," " The Press of the People." I sent an 
address to the priests of France, to invite them to claim their 
rights against the Bishops. In October, 1848, the Government 
sent one to our colonies, of the sea of Antilles, to found a 
National College, which the Provisory Government had de- 
creed after having emancipated the slaves. 

I went to Guadaloupe with Mr. Chauvel, General Inspect- 
or of Public Instruction, and while we waited for the funds 
necessary for that costly undertaking, I was appointed Inti- 
mate Secretary of the Director of the Interior, and attached 
to the administration of personal worship and public instruc- 
tion. I accompanied the Director of the Interior in a tour 
through the colony, we found the greatest part of the planta- 
tions abandoned, the buildings wasted, the lands uncultivated, 
and even the sugar canes not harvested for want of hands. 
The population was divided into two camps. The one, that 
of the few whites, who having not been allowed to leave the 
country, were struggling against poverty and despondency, 
and had to fear even for their lives. The other, of the col- 
ored people, who had fled from the plantations, burned many 
of them — did not work, stole from the whites, food, clothes, 
and money, and plotted (at least their leaders), to renew the 
drama of Hayti, to kill the whites remaining in the island. 
The Government of the colony had to pacify the country by 
conciliating the parties, but it was a difficult task. A plot for 
a massacre had been unveiled. The Governor of Dominie 
(an English possession) had informed Mr. Fieron, Governor 
of Guadaloupe, that the colored people had purchased from 

2* 



18 NOTICE OF THE AUTHOR. 

English merchants, ammunition. A goelette loaded with guns 
and powder had been seized. On these the Governor having 
employed energetic and coercive means, he had become the 
object of the hatred and attacks of the blacks, who through 
their representatives slandered him in Paris. As my political 
friends, being deceived and misled, supported them in the 
National Assembly, I sent to them an exact statement of the 
situation of affairs in Guadaloupe. At the same time, I wrote 
to show to the people how wise, conservative, and truly Re- 
publican, though firm, were the political measures taken by 
the Government to preserve the country from the most threat- 
ening calamities. I undertook for that purpose, the publica- 
tion of a series of articles, but for reasons of the highest im- 
portance, I was not allowed to complete my task. 



'This is a letter which the editor of " L'avernir" newspa- 
per, which has contributed powerfully to the safety of the 
colony, wrote to me about it : — 

Pointe a Petre, March 5, 1849. 
My Dear Sir : Those who said to you, that in continuing 
the series of your articles, you would be more noxious than 
useful to the country, are false prophets ; you have faithfully 
represented what was the situation of the country under the 
last administration. Now, you would have merely to support 
the actual administration which is devoted to the country, and 
to control its acts, in order to oblige it to keep the middle 
track. You will not be responsible, but the newspaper alone. 
If you write you will save the administration and be useful 
to the country. Now the iron is hot, the fresh bomb has 
burst ; you must continue the fire. If you will not, I am com- 
pelled to do that in your stead. The position of the Gov- 
ernor and of the Director of the Interior is at stake, and de- 



NOTICE OF THE AUTHOR. 19 

pend on it, if wrongly informed I do not succeed, and the hos- 
tile camp overcome, the consequences will be imputable to 
you. Then reflect, and consult about it the Director of the 
Interior. I salute you heartily, 

De Gondrecourt. 



Under these circumstances I became acquainted with the 
Ecclesiastical Superior of the colony, who won my esteem 
and confidence. He approved of my ideas of reformation of 
our Church, engaged me to enter again in the ecclesiastical 
administration ; and assured me that the organization of the 
Church would suit me better in the United States, than in 
any other country. I yielded to his counsel and sacrificed my 
temporal prospects in a political career to the triumph of my 
ideas. He gave me letters of introduction to the Bishop of 
New Orleans, Mr. Rousselon, his grand vicar, and to Mr. 
Percher, editor of the newspaper " La Propagateur Catho- 
lique," and I took passage on board of a goelette, sailing to 
St. Thomas (a Danish colony), to go from that place to New 
Orleans. I spent a certain while in that island, waiting for a 
ship, but commerce having been cast down there by the eman- 
cipation of the slaves, not one was coming. Then I was com- 
pelled to avail myself of the opportunity of the brig Glencoe, 
destined to New York, to go from that city to New Orleans. 

After three days sailing I fell dangerously sick, and re- 
mained unconscious till I arrived at the hospital at quarantine 
in New York. I met with Irish and Germans, without un- 
derstanding a single word of what they or the servants uttered 
to me, being dangerously sick, having only three shillings, and 
being without an acquaintance. 

Thanks to the good care of the Director of the hospital, I 
was cured in three weeks, of suffering, and in one month I 
was entirely well. This gentleman had been kind to me so 



20 NOTICE OF THE AUTHOR. 

far as to call for me the Romish priest who attended the hos- 
pital, but this clergyman believing that he had fulfilled his 
sacerdotal duty in conversing with me four or five minutes, 
did not visit me again. I went to the city. But what was I 
to do, not knowing English, being without money and with- 
out acquaintances ? I wandered several hours in the streets, 
feeling exhausted with fatigue, till I reached a mean inn kept 
by a Frenchwoman, who accepted me as a boarder. A few 
days after, I visited Bishop Hughes, who received me with 
exquisite politeness, but who, as soon as I mentioned my name 
and profession, said to me with a Jesuitical smile and fair 
words, that he " felt sorry to have to attend to some impor- 
tant business ; that in two hours he would be at my service. " 
I was faithful to the appointment, but what I had foreseen 
happened ; he did not come, and sent me a certain priest with 
manners as attractive as the door of a dungeon, and with a 
voice as soft as that of a hangman. He treated me so impo- 
litely and so harshly, that after a moment of conversation I 
took my hat and went out, still with politeness. 

The Rev. Mr. Lafont, a French priest, by a polite and kind 
reception, made a compensation for the mean proceedings of 
the Bishop, and of the roughness of the priest. Presuming 
that my travelling expenses, etc., had left me without money, 
he offered me twenty dollars, which I accepted as a loan. I 
paid my board, and my passage in the ship Rajaz, starting 
for New Orleans, and with two dollars which I had saved, I 
purchased some bread, etc. I embarked, but the voyage 
lasted forty days ; and after fifteen days I was without food. 
God alone knows what I have suffered with hunger, being too 
proud to ask for anything or to show my wants. Two Span- 
iards, who suspected my position, had pity on me and com- 
pelled me to accept some of their biscuits, etc. ; but while 
I was eating, several sailors barked at me, to intimate that I 



NOTICE OP THE AUTHOR. 21 

was like a dog, begging from his master what was left of his 
dinner ; a strange position for me, when I recollected the for- 
mer luxury of my life ! However, I kept up my spirits, for I 
was an apostle in my belief; and I knew that apostleship is 
martyrdom. 

As soon as we landed at New Orleans, it was in Septem- 
ber of last year ; I went to the Bishop, the Right Reverend 
Mr. Blanc, who received me heartily, and has since that time 
lavished upon me the most delicate attentions. Certainly, had 
my conscience allowed me to exercise the ministry I would 
not have left his Diocess. For, though I do not partake of 
his religious principles, I confidently believe that he is both 
sincere in his belief and a true Christian. He is the first 
Romish Bishop I have met with, though I know many in Eu- 
rope, who is not either immoral, avaricious, tyrannical and 
hypocritical, or a mountebank. 

He gave me money to say masses, and sent me for the pur- 
pose of studying English, to the Right Reverend Chanche, 
Bishop of Natchez, whose kindness I shall never forget. I 
spent three months in Natchez, and from that place was sent to 
Milliken's Bend, to take charge of a small congregation. I have 
never met a more tolerant and truly Christian people than 
these Catholics. I feel happy in recollecting their kindness 
towards me, chiefly that of Mr. Minnis, Mr. and Mrs. Maher, 
whose names I mention because they are objects of the great- 
est regard throughout that country. 

I took charge of the congregation for three months, but no 
longer believing several fundamental articles of the Romish 
creed, I sent my resignation to the Bishop of New Orleans, 
and came to Louisville. 

Americans, I produce the three following letters, as proof 
that I have left the Romish Clergy voluntarily. This first 



22 NOTICE OF THE AUTHOR. 

was written to me by the Bishop of New Orleans, while I 
lived in Milliken's Bend. (It is written in English.) 

New Orleans, March 7, 1850. 

My Dear Mr. Pitrat : — I received, at last, your long-de- 
sired letter, of the 18th of February. It gives me great pleas- 
ure to hear that you are pleased with the welcome you re- 
ceived from the gentlemen to whom I had recommended you, 
and that their kind attention to you continues the same. I re- 
joice, above all things, that you have improved in English so 
far as to be able to preach every Sunday. This is, undoubt- 
edly, the most efficient means of improving still more, at the 
same time that you render your ministry quite profitable to 
the people. I see that the congregation of Milliken's Bend is 
yet small; but it will progress in time. Perseverance in zeal 
and good example, will bring many into the fold, in propor- 
tion as they will receive instruction. I desire very much that 
the Catholics of Milliken's Bend, should appreciate the benefit 
of your ministry among them ; because, I am at this moment 
in great want of priests. Indeed, I do not know how we will 
do this next summer, unless we receive some aid from other 
quarters. If you were not sufficiently appreciated there, and 
profitably occupied for the salvation of souls, I would not feel 
justifiable in leaving you there, while we have other places in 
which your ministry would be more profitable to religion. I 
will try, however, to spare you as long as I can for their spir- 
itual benefit — if I find you succeed with them. Religion suf- 
fers a great deal in our city. # # # # # 

Mr. Rousselon is well, and sends you his best compliments. 

Adieu, believe me most affectionately, dear Mr. Pitrat, 
Yours in Christ, 

t ANT, Bishop of New Orleans. 



NOTICE OF THE AUTHOR. 23 

The Very Reverend Mr. Rousselon, Grand Vicar of the 
Bishop at New Orleans, wrote to me the following letter, after 
my resignation : [I translate it from the French.] 

Very Dear Sir : — As my Lord is absent for a few days, I 
have opened your letter, which has thrown me into the deep- 
est affliction. I cannot believe what you say to him. Is it 
possible that you have taken so lamentable a resolution, which 
will afflict the heart of our Bishop, who intended to call you 
near him and inform you about it ] Elease be not too hasty 
in such a design. Reflect, pray to God to enlighten you. As 
to me, I will pray, and will order prayers for you. The proof 
of confidence which you have given me, allow me to entreat 
you to communicate to me your future projects. You know 
my affection towards you, and in order to give you another 
proof of it, I had begged and obtained from the Bishop, that 
you live with us in the Bishopric — you would have come to 
the city in May. Then appreciate the greatness of disap- 
pointment and affliction. I repeat it, " reflect" on so impor- 
tant a business. 

I wait with impatience for your answer, and entreat you to 
believe I am your very devoted friend. 

E. Rousselon, V. Gr. 

New Orleans, April 2, 1850. 



The Bishop of New Orleans wrote to me the following let- 
ter which I translate from the French : 

New Orleans, April, 1850. 
My Dear Mr. Pitrat : — I have just returned from a pas- 
toral visit. I cannot express to you what I have felt in read- 
ing your letter of resignation. What ! is it possible, my dear 
priest, that after the temporal advantages which you have sac- 
rificed to enter again into your ecclesiastical calling, you re- 



24 NOTICE OP THE AUTHOR. 

nounce it ! . . . and when in my arrangements I had resolved 
to offer you a share in my living ! . . . O ! please, my dear 
priest, reflect; your eternal salvation is at stake, ... I think 
that my kindness towards you deserves your confidence, . . . 
pray, unveil to me your heart about the motives of so dread- 
ful a resolution ! I will not abuse it; you can trust in my 
word. Do, not hasten the execution of your design till you 
get an answer from me. If you prefer, go to Natchez to ask 
counsel. Pray God with all your heart, for you are about to 
sacrifice your future prospects and your eternity. 1 am start- 
ing for the Red River, . . . but it matters not, write to me in 
New Orleans, I shall receive your letter. 

I will not forget you in my prayers. This morning I have 
said the mass for you. Farewell again. 

Your devoted and affectionate servant, 

t ANT, Bishop of New Orleans. 



In reading these two letters I felt so moved, that I shed 
abundant tears. I was so sorry to leave men so deserving of 
my esteem, affection, and gratitude, that had I been permitted 
to practise with my conscience, I would have devoted myself 
to their friendship ; but I could not. All I can do is, to pre- 
serve feelings of gratitude towards them, which will never 
die in my heart. 

Americans, such has been my past life. Judge for your- 
selves whether or not my standing, both as a man and as a 
priest has been honorable ; whether or not I deserve your 
trust and good will. 



AMERICANS WARNED OF JESUITISM, 



OR 



THE JESUITS UNVEILED. 



CHAPTER I. 

INTRODUCTION. 



Americans, whatever you may be — in politics, "Whigs" 
or "Democrats" — in religion, "Catholics" or "Protestants" 
— I respectfully address this writing to you, hoping that it will 
be useful to you. It shall not be a book of controversy, but 
rather a moral and political one. What I shall write shall be 
so astonishing, so frightful, that I beg you to scrutinize its 
truthfulness by the strictest and most minute inquiry. I, 
withal, should entreat you to be indulgent to my style, for I 
am a Frenchman, and began one year ago the alphabet of 
your language. 

I foresee all that is reserved for me, all the storms which 
ignorance, fanaticism, and, above all, hypocrisy, will heap 
upon my head, but I fear not. I owe myself to truth, to 
freedom, to your Republic : in spite of my reluctance, I 
write. 

3 



26 JESUITISM UNVEILED. 

CHAPTER II. 

AIM OF THE JESUITS IN THE UNITED STATES. 

Americans, your Republic is the polar star of the apostles 
of liberty, who wander on the ocean of systems, at least at 
at present, inapplicable. She is the sun that enlightens the 
nations, the hope of the oppressed, and the terror of tyrants. 
The goddess of freedom, with exuberant breasts, having been 
her mother, and a soul of unknown power, a supernatural 
perfection having been bestowed upon her, her first breath in 
the political life, was the breath of a giant. She, still in her 
cradle, shook off the yoke of England, the colossus of the 
civilized and uncivilized world, who tried to stifle her. Since 
that time, so wonderful has been her growth, that the enlight- 
ened of all countries, the victims of all tyrannies, and the 
lovers of freedom, seeing on her forehead a kind of divine 
seal, flock together under her sheltering arms. 

Undoubtedly your Republic rests upon the granite, but I 
come from below the ground ; there I have seen miners — I 
want to warn you. Their hammers, forged in the hatred of 
political and religious freedom, in the fire of fanaticism and 
superstition, are harder, more durable than diamond : the 
point is sharp, piercing, irresistible. I saw the granite fall- 
ing in large and heavy blocks, as fast as they sap. Of course 
they must work a long while, before they reach the surface, 
and blow up your Republic — but these miners never die, 
soon or late they will succeed. 

Do not believe they do not work because the strokes of 
their hammers are without echo. I warn you, for I know 
them — I have seen them — even, I was ready to sap with 



JESUITISM UNVEILED. 27 

them, when, yielding to the voice of my conscience, loving 
liberty, loving your welfare, your Republic, I threw away 
my hammer and fled. 

" Who are these miners ?" ask you. 

They are many Societies, of which the most formidable is 
that of the Jesuits. They hate each other, and war inces- 
santly for sharing the spoils of the Catholic believers and un- 
believers, but in darkness — as robbers contending about 
their booty in the forest — lest the thread of their trade be 
discovered. However, though they hate one another, they 
heartily agree to attack your institutions, your freedom; in 
one word, to undermine your Republic. 

" The Jesuits and other Romish Religious Societies, " reply 
you, " are less dangerous in our Republic than you believe." 

Take history and read. You will see that the fame of the 
misdeeds of several of them, a long while, filled the world ; 
that they spread ruin through all nations, darkened the pages 
of history, and shed the blood of the apostles of the gospel 
and of democracy. Since the sun of improvement, in his 
rising, has enlightened the world, they, like birds of darkness, 
whose eyes have been burnt, have artfully slided out of the 
governmental life, or rather, being too cowardly to fight 
openly, they, as moles, break through to light only when they 
can surely stir up nations against nations, provinces against 
provinces, citizens against citizens, kindred against kindred 
— as lately in Switzerland — but everywhere and silently, 
they loose the ties of society, and, hiding their mischievous 
hands, endeavor to deceive their looks. They borrow among 
you a false skin, proclaim that they love your freedom, wor- 
ship your Republic .... But, beware . . .Now, as always, 
it is truly said : 

Timeo Danaos et dona ferentes. " I fear the Greeks, even 
when they bring gifts." 



28 JESUITISM UNVKILED. 

"Since you believe, " reply you, "that the Jesuits and other 
Romish Religious Societies hate and sap our freedom, our 
institutions, and our Republic, unveil to us their principles, 
what they are. Then we will draw the consequences. " 

Americans, read attentively what I shall write, and reflect 
about it. Afterward you will judge for yourselves. 

I shall unveil only the Jesuits, for all the other Societies 
which I denounce as dangerous to your Republic are educa- 
ted and taught nearly the same way in the noviciate, hold 
almost the same principles, and have pretty much the same 
spirit, and the same views. The Female Romish Religious 
Societies, indeed, are not initiated in all mysteries of their 
Orders, but, they are bound to the blindest obedience to the 
priests, their absolute leaders ; consequently, are as danger- 
ous as they, even, in one sense more dangerous, because, 
uniting to the charms of their sex the sincerity of their cor- 
poral, intellectual, and moral slavery, they are most influen- 
tial on Catholic and Protestant families. 



CHAPTER III. 



ORGANIZATION AND ADMINISTRATION OF THE ORDER OP THE 

JESUITS. 

Section I. — Organization of the Order of the Jesuits, 

Americans, the Jesuits, who fill the Roman Catholic 
Churches, invade your colleges, and educate your children, 
who are scattered every where in the richest cities of the 
United States, who are in Oregon, in California, wherever 
money is made, whom you meet aboard of the steamboats 



JESUITISM UNVEILED. 29 

and the railroads with a studied smile, eyes cast down, very 
modestly dressed, and with the most reserved posture — 
looking so humbly — are those men whose organization and 
administration, education in their houses of noviciate, doc- 
trines and teaching, past and cotemporary history, I shall 
summarily expose to you. 

The Order of the Jesuits is divided into seven classes or 
categories : 

T. Jesuits of the short gown. 

II. The Novices. 

III. The Approved Scholars. 

IV. The Temporal Coadjutors or Lay Friars. 

V. The Spiritual Coadjutors. 

VI. The Professed. 

VII. The General. 

The Jesuits of the short gown are those Roman Catholics 
who do not take the same vows as the Jesuits, but who feign 
piety, confess, take the sacrament in hypocrisy, or, at least, 
practise the external ceremonies of Catholicism, neglecting 
the spirit and moral of the gospel; in short, who veil their 
selfishness, impiety, improbity, and immorality, under the 
appearance of religion. In Europe they are numberless, 
everywhere, and stand on all the steps of the social scale. 

The Novices are the beginners, the children of the Jesuiti- 
cal life, whom the Reverend Fathers raise and prepare in 
their houses of noviciate, to become worthy members of their 
adopted family. After a certain time of retreat and proba- 
tion, they undergo an examination, take communion, and then 
submitted to a second trial (Examen, ch. i. 59 ; Instit. Societ. 
1, page 317). Two years having expired, they take vows 
and advance another grade in the hierarchy of the Order. 

The Approved Scholars are those who, after two years 
of noviciate and several less important examinations, have 

3* 



30 JESUITISM UNVEILED. 

vowed poverty, chastity, and obedience. They are generally 
admitted to the higher course of Theology, where they are 
taught the principles which shall be exposed farther on. 

The Temporal Coadjutors are those who have charge of 
the subaltern management of the material business. 

The Spiritual Coadjutors are those who, after long trials 
and being priests, confess, preach, go to the Missions, teach, 
direct, fill some inferior employments in the Society, and are 
sometimes Rectors of Colleges. They are, properly speak- 
ing, the blind and material body of the Jesuitical army. 

The Professed are those who, having been novices two 
years, Approved Scholars and Spiritual coadjutors, take the 
four solemn vows of poverty, chastity, obedience to the Su- 
periors of the Order, and of obedience to the Pope. A criti- 
cal examination on their Jesuitical learning and behavior, on 
their devotedness to the Order, has, ten years before, decided 
their irrevocable incorporation ; but, being destined to be ini- 
tiated to many secrets of the Order, lest, their conscience 
being not entirely dead, they should betray, they do not know 
this decision during all this time, and are submitted to othei 
trials. The Professed constitute the general officers of the 
army of the Jesuits. 

The General of the Order is elected for life, by the great 
congregation. This great congregation is composed of all 
the Provincial officers, and two Professed of each Province, 
sent to Rome by all the Professed, and moreover, of certain 
Superiors. 

(The Reverend Father Jesuit De Ravignan. De l'Exist- 
ence et de l'Custit ut des Jesuits, pp. 53, 54.) 

Thus all Jesuits, not initiated into the secrets of the Order, 
have not a deliberative vote in the vital election of the 
General. 



JESUITISM UNVEILED. 31 

Section II. — Administration of the Order of the Jesuits. 

The administration of the Order of the Jesuits is divided 
into Assistances, the Assistances into Provinces, the Provinces 
into Houses. 

The General is the centre — the head of all this immense 
and complicated administration. His power is absolute and 
without control. He is so omnipotent that he has the right of 
deciding and directing, without one exception, all the material, 
political, spiritual, and religious interests, not only of all the 
Order, but of all individuals, who are bound to reveal to him 
their deepest thoughts, feelings, all they know, even their sins. 

He has, in his seven palaces of Rome, and keeps registered, 
all the christian and family names of the Jesuits, their age, 
country, the appreciation of their past life, both in their fami- 
lies and in the world, their temperament, capacity, character, 
learning, qualities, vices, employments, residences : all about 
their parents and kindred, viz., their profession and social 
condition, the number of their children, the amount of their 
fortune, the presumed patrimonial allowance and family's in- 
heritance which each Jesuit, at the death of his father, mother, 
and kindred, shall get and bring to the Order. 

Moreover, ,the General has and keeps registered the exact 
amount of all money which each Jesuit receives in his convent, 
in preaching sermons, in replacing, for the mass and ceremo- 
nies of Sunday, the Curates and Vicars who take trips for their 
health or business, or go to the springs, or take other sorts of 
pleasure ; all that he receives in saying masses for devotees 
and other Catholics, or in administering the sacraments; all 
that he receives by gifts and donations : the whole amount of 
expenses and receipts of each convent. 

Again, the General has and keeps registered the number 
of all Colleges of the Order, that of the scholars of each of 



32 JESUITISM UNVEILED. 

them, the character, qualities, defects, and vices, of those who 
belong to the richest families, their less or more favorable 
disposition towards the Order; all programmes of these col- 
leges, the amount of all receipts and expenses, and exact 
statement of their standing, property, and of all means used 
to get scholars. The General has and keeps registered the 
number, fortune, acquaintance, friends, kindred, and children, 
of all respectable and influential families among merchants, 
capitalists, bankers, proprietors, officers of governments, in 
both the civil and military departments, of all Catholic, even 
Protestant countries ; the number, fortune, and disposition, 
of the rich ladies and gentlemen whom the Reverend Fathers 
confess, chiefly of the old and rich maids, whose inheritance, 
by a prudent confession and artful direction, they will obtain. 

He has, too, and keeps registered, an exact information of 
the learning and influence of the various Faculties of medi- 
cine, laws, sciences ; the number of all universitary colleges, 
of their presidents, directors, teachers, and scholars, notes 
about their favorable or hostile dispositions towards the Or- 
der; the number of individuals in all religious Orders, Cor- 
porations, and Nunneries, of their receipts and expenses, all 
documents about their means and proceedings to eclipse or to 
prejudice the Jesuits, either by more celebrated preachers, or 
by a greater consideration and influence among the people, 
or by a higher ability and artfulness in obtaining the favor, 
gifts, and protection, of the richest and most powerful families. 

He has and keeps registered secret notices of the private 
life, of the political, administrative, and religious views of all 
Catholic Bishops, of all their Great- Vicars, Canons, Chaplains 
of Nunneries, influential priests, and generally of the secular 
clergy, even of the talented and distinguished Protestant min- 
isters. 

Lastly, the General has and keeps registered the most inti- 



JESUITISM UNVEILED. 33 

mate notes of the private life and diplomacy of all Governors 
of Provinces, Ministers, Kings, Emperors, and Presidents of 
Republics. In what manner does the General get these doc- 
uments ? For what purpose % — In what manner % By spies, 
namely, by the Jesuits with the short gown, who are in all 
classes of society, and who, to earn the favors and protection 
of the Reverend Fathers, are incessantly upon the watch for 
news to communicate them to their dear and powerful lead- 
ers. The General gets these documents chiefly by the con- 
fessional. Witness the past and present social events : the 
ladies are potent on the human mind and heart; they are ac- 
quainted with all secrets ; they very often lead the political 
and religious leaders, rule families, and sometimes nations. 
Fearing to assume the responsibility of their influence, and 
still wishing to keep it, they hasten to find a security iu going 
to confess. Believing that the confessor, being bound to the 
sacramental silence, will be faithful to this sacred duty — 
knowing full well, too, that the Jesuits are the most tolerant 
among the priests in matter of sins and intrigues, they choose 
as directors of their consciences these Reverend Fathers, and 
inform them about everything. But, as according to many 
theologians, the sacramental silence obliges only to keep un- 
known the penitents, and as the Jesuits are bound in conscience 
to unveil to their superiors all their thoughts, feelings, and all 
they know, they reveal all these events to the Superiors of the 
convents, who transmit them to the Provincials, and the Pro- 
vincials to the General, in Rome. It is written in the second 
volume of the Constitution of the Jesuits — Article, "Formula 
scribendi," viz., " Formula of w r riting :" 

" Rectores et superiores domorum scribant ad Provinciales 
singulis hebdomadis, in Europa. Ex missionibus pariter Pro- 
vinciales scribant singulis mensibus superioribus domorum. In 
k Europa, Provinciales scribant ad Generalem quolibet mense," 



34 jesuitism unveiled. 

[translation.] 

" The Rectors and Superiors of the houses are compelled 
to write to the Provincials every week, in Europe. From the 
Missions, similarly ; the Provincials must write every month 
to the Superiors of the house. In Europe, the Provincials 
must write to the General every month. ,, 

For what purpose does the General require these docu- 
ments ? It is from his seat at Rome, to direct all the Order, 
as a single man, as a machinist, who by his own will imposes 
upon his machine an arbitrary motion. It is to govern, con- 
jointly with the Pope, the Roman kingdom, viz., by appoint- 
ing military, civil, and religious officers, only their own crea- 
tures and friends — those slavish and despotic men, who are 
devoted to their absolute, anti-Christian, and tyrannical prin- 
ciples. 

Again, for what purpose does the General of the Jesuits 
require these documents ? To rule, conjointly with the Pope, 
the Roman Catholic church, viz., by imposing, in the name 
of God, absurd, arbitrary, despotical, and cruel beliefs, ordi- 
nances, bulls, and laws, upon the minds and consciences of 
the Catholics, by choosing the Bishops and other ecclesiastical 
dignitaries among the clergymen, who are devoted body and. 
soul to aristocratical principles. It is to influence the inter- 
nal administration and foreign politics of all Governments, by 
directing the Provincials in their proceedings and intrigues. 
And what is the end of these proceedings and intrigues ? To 
favor the promotion to employments and dignities of candi- 
dates who partake of their principles, views, and plans. And 
at what does the General aim ? To keep to the Pope his 
autocracy in his temporal kingdom, his divine power in his 
spiritual kingdom or property — the Roman Catholic church 
— and to obtain for him the greatest power possible, in all 
Realms, Empires, and Republics. 



JESUITISM UNVEILED. 35 

Lest the Provincials may be traitors, or not zealous enough 
to fulfil scrupulously their* instructions, they are surrounded 
with spies appointed by the General, under the name of Pro- 
curors, Ministers, Monitors, or Inquisitors, which officers are 
bound to correct and denounce them, and to inform the Gen- 
eral about all particularities of their behavior. 

Behold the organization and administration of the Jesuits ! 
They are a kind of wheel, of which the General is the nave, 
the simple members the spokes, and the dignitaries the felloes. 
They are united, and support so strongly, so indissolubly, each 
other, that their " plurality" constitutes a perfect " unity," a 
whole, indestructible, except from an outward external cause. 

But, to appreciate better the boundless authority, or rather 
omnipotence, of the General among the Jesuits, chiefly to in- 
fer more exact consequences, let us open the second volume 
of the Constitution of the Jesuits. We read at the article 
" Obedience to the Superiors :" 

" You shall see always Jesus Christ in the General. 

" You shall obey him in everything. Your obedience shall 
be boundless in the execution, in the will, and understanding. 
You shall persuade yourselves that God speaks with his mouth ; 
that, when he orders, God himself orders. You shall execute 
his command immediately, with joy and with steadiness. 

" You shall penetrate yourselves with the thought, that all 
which he will order shall be right. You shall sacrifice your 
own will with a blind obedience. 

" You shall be bound, at his request, to be ready to unveil 
your conscience to him. 

" You shall be, in his hands, a dead body, which he will 
govern, move, place, displace, according to his will. 

" You shall resemble the stick upon which rests an old 
man." 

Americans, these articles of the Constitution must be read 



36 JESUITISM UNVEILED. 

twice, weighed and seriously reflected on, to understand the 
doctrines, teaching, and history, which shall be exposed in this 
book, particularly to draw right and useful conclusions. 

Thus, the General of the Jesuits is omnipotent, a kind of 
god among them. They must think, feel, believe, will, speak, 
act, preach, teach, write, do wrong, right, evil, good, accord- 
ing to his wishes and caprices, obey the Pope under his di- 
rection, worship God by his command and conformably to his 
instructions. But, as the General considers the Pope (by heart 
and vow) as his God in this world, he thinks, feels, believes, 
wills, acts, orders, in one word, identifies himself with the 
Pope, exactly in the same manner as the Jesuits do towards 
him. And what is Papacy 1 Witness history : it is the great- 
est foe of Christ, of his religion, of God, and of mankind. 

Then, the Jesuits are tools, living instruments in the hands 
of the Pope ; and as they are scattered and powerful through 
all the world, they are the strongest support and pillar of his 
anti-Christian, anti-social, and anti-human tyranny. Pius TV. 
told an ambassador of Portugal that " the Jesuits were his 
soldiers;" Benedict XIV. called them "Janissaries of the 
Holy See." 

Before exposing the doctrine, teaching, and history, of the 
Jesuits, we shall examine, previously, in what manner they 
are raised in their houses of noviciate, and, at first how they 
get novices. 



JESUITISM UNVEILED. 37 

CHAPTER IV. 

HOW THE JESUITS GET NOVICES. 

In what manner do the Jesuits recruit themselves ? There 
are in Europe a great many noble but poor families, who, 
still ignorant, blind, and superstitious, keep faithfully this de- 
vice : "Nobility" — "Royalty" — " Papacy." The Jesuits, 
who for several centuries have dreamed and secretly endeav- 
ored to get for the Pope the " universal monarchy," hate 
kings and constitutional governments. However, they feign 
to agree with these families, because they know full well that 
democracy is the tomb of their criminal projects, and aristoc- 
racy a step to reach their aim. 

This apparent identity in political and religious views being 
a card of introduction, they take a mask, invade the parlors, 
smile, counterfeit amiability, learning, humility, piety, and 
charity. They, according to the circumstances, extol their 
Order to the skies, expose emphatically their power, their 
influence on society, and the calmness of the religious life, care- 
fully hiding their true principles, what they are; in short, play- 
ing with the most artfulness their hypocritical, deceitful part. 

The fathers of such families, seduced by this quackery, be- 
lieve their children will be happier and more considered in 
the Order of the Jesuits than in the world ; where, in living 
poor and far from dignities, they might be unknown, and fall 
from their imaginary social rank. Then they commit to the 
hands and charge of the Jesuits their sons, whom these Rev- 
erend Fathers attract with caresses, flatteries, with every 
kind of seducing means, to throw them after a while into the 
mould of their doctrines, and send to the aristocratic coun- 
tries as an ornament to the Order, from the nobility still pre- 
served in their family name. 

4 



38 JESUITISM UNVEILED. 

Where, again, do the Jesuits recruit themselves ? In the 
lower classes of society. Among the peasants, in Catholic 
countries, the children are directly and inevitably under the 
influence and authority of the priesthood ; and it is highly 
prized to have a priest or a Jesuit in one's family.- Then, 
they harvest largely in this field, for they want a great many 
novices, to increase and even to maintain their army, which 
is scattered all over the world : and which, if it is not a num- 
berless one, at least is so numerous and so formidable, that 
they carefully hide its number, lest society should be awa- 
kened and frightened. 

How, again, do the Jesuits get novices ? In preaching in 
the Parishes, Novena, Retreats, and Missions. From the 
pulpit they fire youth with fanatical sermons ; and in the con- 
fessional, where they are without witness, they inflame them 
in the most dreadful manner — painting society as the domin- 
ion of Satan, where damnation is almost inevitable ; and their 
Order as the abode of God, where salvation is easily and se- 
curely gotten ; assuring them, in the name of God, as his 
lieutenants in the church, that they are called to the religious 
life, and very often imposing upon them this pretended voca- 
tion as a necessity in order to eternal salvation. 

Have not the Jesuits one other way to get novices ? Yes 
— and it is the best — their colleges; for not only do they 
aim in raising youth to make money, to rule families, nations, 
governments, but to recruit themselves. 

Have they looked upon one of their pupils and resolved to 
seduce him, either because he will be a useful tool in their 
hands, or because he will be rich by his patrimony — for it 
may here, by the way, be observed, that the Jesuits in re- 
nouncing their parents, in hating father and mother, according 
to their rules, do not renounce their patrimony and other tem- 
poral rights — if, say I, they have looked upon a child and 
resolved to seduce him, they aim at first to gain his confidence 



JESUITISM UNVEILED. 39 

and affection, and for that purpose grant him opportunely- 
some favors and privileges ; then use a thousand invisible but 
infallible means to catch and snare him, as a bird in a net. 

Lest his parents suspect something, they repeat to them 
incessantly that he improves in the sciences, will be their 
glory in the world, the support of the family ; and, with the 
most flattering words, congratulate them in having gotten 
from Heaven a son of so great hopes, of so brilliant prospects. 

Whilst they move and inflame his imagination by mystical 
readings and meditations, vocal prayers of all forms, all styles, 
all inventions, addressed less or more fervently to all classes 
of Angels and Saints of Paradise, as they are less or more in 
credit with God, they dull his understanding chiefly in count- 
ing beads over the celebrated prayer which they repeat one 
hundred and fifty-three times to the mother of Christ: 

" Hail Mary, full of Grace, the Lord is with thee ; blessed 
art thou among women, and blessed is the fruit of thy womb, 
Jesus. Holy Mary, mother of God, pray for us sinners, now 
and at the hour of our death. Amen." 

They inflame, above all, his imagination, in incorporating 
him in the Societies of Good Death, Propagating of the Faith, 
Saint Francis of Gonzaga, Saint Stanislas of Kostka, Guar- 
dian-Angels, Nine-Choirs of Angels, Scapala, Rosary, Sacred 
Heart, Holy Sacrament, and so on ; by Novena, Retreats, 
mystical conversations, private examinations, conferences, in- 
structions, sermons; by frequent confessions, directions, com- 
munions ; in relating to him absurd stories of visions and 
miracles, a great many fables of monks, who, having been 
informed by God that they could not work out their eternal 
salvation in remaining in society, in their families, left them 
and fled to the convent, where they sanctified themselves, and 
deserved the everlasting glory. 

Thus wrought upon a long while and so incessantly, inex- 
perienced, confident, ardent, impetuous, seeing heaven open 



40 JESUITISM UNVEILED. 

over his head if he embraces the Order, and hell open under 
his feet if he remains in society, in his family, the innocent 
victim of the hypocrisy of the Jesuits resolves to enter into 
their Company, and declares to them his intentions. Then 
they look astonished, feign to dissuade him; for, able politi- 
cians, they have been very careful in concealing their aim, 
fearing to be blamed by the families and by public opinion, 
but chiefly afraid of losing their pupils. 

The parents, seeing a change in their son, become suspi- 
cious and question him. At first he does not dare confess his 
design. They insist — he disguises. They urge — at length 
he avers his resolutions. Grieved, they now go to the Jesu- 
its, and ask them for an explanation, expressing how deep is 
their affliction. Then these Reverend Fathers, with a face 
cast down, a dolorous sighing, with tears share their sorrow, 
utter very eloquent words of consolation, and assure them 
that they have never excited their son to enter into religion ; 
that they, on the contrary, have dissuaded him from his design. 

The parents, believing they are sincere, and knowing their 
influence on the mind of their son, trust in them for yet dis- 
suading him ; but they indirectly kindle more and more his 
imagination. Then these unfortunate parents recall him to 
the paternal roof. He comes, but with reluctancy, and de- 
clares positively his immovable resolution to espouse the Or- 
der of the Jesuits. They do not consent ; entreat him by the 
family's paternal and maternal love — he stands insensible. 
They order and forbid by filial duty : he denies this bond. 
They hold out : he stands inflexible. His kindred, brothers 
and sisters, are afflicted : his father despairs ; his mother is 
bathed in tears : he compassionates their blindness, their false 
tenderness ; and believing, without a doubt, that he is a good- 
hearted son, that he is enlightened by God, elected by him as 
a vessel of honor, as a light which He intends to place on the 
candlestick to, shine to the people and evangelize the world, 



JESUITISM UNVEILED. 41 

answers, with a dreadful coldness, that above all, he is re- 
solved to save his soul ; to imitate, in flying from society and 
his family, the just Lot flying from Sodom to escape the 
flames. Then, without a feeling but of pity for the blindness 
of his family, who in his view are evidently destined to an 
eternal damnation, he goes, heartily, joyfully, triumphantly, 
to espouse the Order of the Jesuits. 

Americans, what I say, I know. I have seen it (with my 
own eyes seen, with my own ears heard) : in exercising my 
ministry, chiefly in confessing, I have contributed, in my 
blindness, believing it to be right, to send inexperienced and 
too-confiding young men to the houses of noviciate of the 
Jesuits. It shall be to me, all my life, a matter of grief, of 
undying regret. 

Now, let us follow these victims of the artfulness and de- 
ception of the Jesuits to the house of the noviciate, to this 
spot of sacrifice, or, more properly speaking, this novel and 
monstrous butchery, where the Jesuits immolate, not animals, 
not human bodies, but souls created in the image of God ! 
We will see them moving the piston of their pneumatic ma- 
chine, and extracting, one after another, all the faculties of 
their souls. We will see, with our hearts grieved, all these 
victims going forth and walking through the world with liv- 
ing bodies, but without souls — having left them at the disposal 
of their Superiors, being a tool in their hands, and the blind 
executors of their arbitrary, capricious, and criminal orders. 

Foreseeing they will deny what I write — for it is not in vain 
that in the dictionaries the word " Jesuit" is synonymous with 
hypocrite and liar, so worthy they are of these titles of no- 
bility — foreseeing, say I, their denial, I will unveil them only 
by themselves, in extracting all the quotations of the follow- 
ing chapter from their classical books, such especially which 
daily and hourly they read and study, about which they medi- 
tate and converse, and in which they are taught. 



42 JESUITISM UNVEILED. 

CHAPTER V. 

EDUCATION OF THE JESUITS IN THEIR HOUSES OF NOVICIATE. 

Section I. — Mystical Science and Purgation of the Soul in 
Thirty Lessons and Exercises. 

The Jesuits (I do not mean those with the short gown) 
begin their noviciate by a seclusion of thirty days. During 
all this time they must keep the deepest silence, and meditate 
on the " Exercitia Spiritualia ,, of Saint Ignatius Loyola, 
founder of the Order of the Jesuits. 

" By spiritual exercises," writes Saint Ignatius, " we mean 
the method of examining our conscience, meditating, contem- 
plating, praying mentally and vocally, in short, of directing 
all spiritual operations. For the same reason that to step, to 
walk, and to run, are corporal exercises, thus we call ' spir- 
itual exercises/ to prepare and dispose the soul to cast off its 
inordinate propensities. Four weeks, corresponding to those 
exercises, are required to complete them. 

" In the first week, we must examine our conscience ; in 
the second, consider the life of Jesus Christ until his entrance 
into Jerusalem, on Palm Sunday; in the third, contemplate 
his suffering ; in the fourth, meditate on his Resurrection and 
Ascension. Previously to these operations, we must know 
exactly the history of meditation and contemplation ; and, 
after these spiritual exercises, use the three modes of praying. 

" These four weeks ought not to be considered as abso- 
lutely composed of seven or eight days, for many are slow in 
completing the spiritual exercises, though they are commonly 
completed in thirty days." 

(Exercitia Spiritualia Saint Ignatius Loyola, pp. 22, 23, 24.) 



JESUITISM UNVEILED. 43 

Section II. — Method of Praying. 

" There are three ways of praying. The first is drawn 
up from the consideration of the precepts of God, from the 
seven mortal sins, from the three powers of the soul, and the 
five senses. 

" We must, previously, either sit down or take a walk in 
thinking of the scenes on which our imaginative powers will 
operate. 

" The second way of praying consists in weighing the 
meaning of each word of prayer. We are allowed either to 
sit down or to kneel, according to the disposition of our body 
or devotion of our soul. Our eyes may be open, or shut, or 
fixed on a spot, but without rolling to and fro. We must 
stop at every word, and meditate upon it, scrutinize all its 
meanings and similarities to other words, and bind ourselves 
to the pious emotions which it, generally, stirs up in our soul. 

" The third consists in making the words pronounced 
equal to the number of our breaths. At each time we 
breathe, we must think of the signification of the word pro- 
nounced, and reflect about it." 

(Exercitia Spiritualia S. P. Ignatii Loyola — p. 130, etc.) 

Saint Ignatius Loyola explains more extensively these 
doctrines in two other books entitled, the one, " Directori- 
um," the other, " Industriae." 

I ask you, Americans, if Saint Ignatius Loyola manufac- 
turing a soul in such manner, is not a carpenter squaring a 
trunk, a teacher of gymnastical exercises, or, rather, a Vau- 
canson making his automata ] I ask you if he is not a prof- 
anator, in working the image of God as a material body, in 
fashioning it with the chisel of an engraver ? 

Section III. — Mystical Conversation. 
Considering that the book entitled " Pratique de la perfec- 
tion Chretienne et Religieuse," by the Reverend Father 



44 JESUITISM UNVEILED. 

Jesuit Alphonsius Rodriguez, has been since 1614 and still 
is now regarded, after the " Exercitia Spiritualia," the " Di- 
rectorium' , and " Industrie" of Saint Ignatius Loyola, as the 
mcst classical book of the novices : considering that this book 
is the usual matter of their readings and meditations — that 
it is explained to them daily and many times a day by the 
masters, of the novices — that it is considered by them as the 
mystical summary from which all their other mystical books 
are extracted, we will take from it (edition octavo) all our 
quotations relative to the moulding of the novices. 

" We must be always serious, always abounding in mysti- 
cal conversations, above all, never jest." 

(The Reverend Father Jesuit Alphonse Rodriguez, Per- 
fection Chretienne et Religieuse. 2d vol., p. 143.) 

Divine Confirmation of this Doctrine. 

" Saint Ignatius, martyr, uttered often, in his sufferings, 
the name of Jesus Christ. The assistants asked him why 
he did so. ■ Because/ answered the Saint, * The name of 
Jesus Christ is engraved on my heart.' After his death his 
heart was opened, and the name of Jesus Christ found, writ- 
ten in golden letters on both sides. 

"He who likes to jest has not the name of Jesus Christ 
engraved on his heart, but the name of this world with its 
follies, which fall incessantly from his lips." 

(Idem — vol. 2d, p. 144.) 

" On a certain day the monks of Saint Francis were talk- 
ing on a pious subject. Jesus Christ came among them 
under the form of a child, and blessed them, showing by this 
favor how much he likes this sort of conversation." 

(Idem — vol. 2d, p. 147.) 

" We read in the life of Saint Hugues, Abbot of Cluney, 
that the Lord Durand, Archbishop of Toulouse, who had 



JESUITISM UNVEILED. 45 

been his monk, was fond of jesting, in spite of the correc- 
tions of the Saint, who informed him he should be severely 
punished on account of it in Purgatory. The Archbishop, a 
short time after, died and appeared to a holy monk, named 
Seguin, with a swelled and ulcerous mouth, charging him to 
entreat Hugues to intercede with God in his favor — for he 
was cruelly tortured in Purgatory on account of his jests. 
Seguin reported this vision to his Abbot, who ordered seven 
monks to be silent, seven days, in order to satisfy for this 
fault. One of these monks having broken the silence, the 
Archbishop appeared anew to Seguin complaining of this 
monk, whose disobedience caused the delay of his deliverance. 

" On the new report of Seguin, Hugues, at the first verified 
the failure of the monk, and then imposed upon another a 
silence of seven days, after which, the Archbishop appeared 
a third time to Seguin, dressed with his Episcopal ornaments, 
his mouth cured, and his face serene. Having prayed him 
to thank the holy Abbot and his monks, he instantly disap- 
peared.' ' 

(Idem — vol. 2d, p. 145.) 

Evidently this doctrine is fanatical, and the proofs of its 
divine confirmation absurd and profane fables. But the 
Jesuits do not care about that, aiming only to kindle fanati- 
cism in the minds of their novices, and, to impose upon 
them an absurd belief, and a blind obedience. 

Section IV. — To be Without Eyes. 

" We ought to imitate Saint Bernard, who saw in seeing 
not, heard in hearing not. After one year of noviciate, he 
did not know what was the matter with his room's ceiling, 
and had seen only one window in the convent's church, 
though there were three. On a certain day he had walked 
from the morning until the evening along the shore of a lake ; 



46 JESUITISM UNVEILED. 

the monks, his fellows, talking about it at their arrival, he 
asked them where was this lake — for he had not seen it. 

" We must imitate, too, the Abbot Palladius, who, keeping 
the same cell twenty years, had never looked at the ceiling." 

(Idem — vol. 2d, p. 105.) 

How is it possible not to term fanaticism and folly such 
lessons and examples ! 

Section V. — Fashion of Speaking. 
« We ought to speak low and modestly, being careful to 
give to our voice a peculiar inflection, and to our features a 
religious expression." 

(Idem — vol. 2d, p. 126 — Reg. 28, Commun.) 
Every body knows how faithfully and successfully the 
Jesuits practise this article of their rules, how easy it is to 
recognise them every where, by their studied smile and false 
looks, by their affected posture and their hypocritical lan- 
guage. 

Section VI. — The Jesuits Commissioned by God to Cast 
Down Protestantism. 

" It has been by a peculiar dispensation of his Providence, 
that God sent our Company in that deplorable epoch in 
which the Church wanted so many powerful and devoted 
defenders. Ecclesiastical writers remark, that when Pelagius 
was born in England, Saint Augustine was born in Africa — 
God opposing, in this manner, a remedy to the evil, in order 
that when one would scatter the darkness of heresy over the 
world, the other could disperse it by the light of his doctrine, 
and cast down error by his learning. 

" Father Ribadeneira, author of the Life of Saint Ignatius, 
remarks also, that when Luther began hostilities against the 
Church and truth, God caused Saint Ignatius to be wounded 
in Pampluna, to attract him to his service, and to appoint him 



JESUITISM UNVEILED. 47 

General of the new army, which he intended to organize for 
the support of his Church. He adds, too, that God commis- 
sioned our Company, which professes a particular obedience 
to the Pope — even by a vow — to oppose the heresy of Lu- 
ther, which casts down the obedience owed to the Pope." 

(Idem — vol. 3d, pp. 4, 5.) 

" And you, Company of Jesus, who are now the smallest 
among all, cheer up ; it pleased your Heavenly Father to 
give you power over the souls and hearts of others ! I will 
favor you in Rome, said Jesus Christ, in appearing to our 
Holy founder going there. It was on account of this mirac- 
ulous apparition that our Order termed itself Company of 
Jesus." 

(Idem — vol. 2d, p. 177.) 

O Jesuits, must we not admire your modesty and humility ! 

Section VII. — The Rules of the Jesuits are Perfect. 

" The worst friendship among us is a combination of those 
who unite with one another to modify the Constitutions of 
the Order, and change its rules sacredly established and 
ordered Saint Basilius writes severely against it. 

"If several," says this saint, "unite and form particular 
societies in the Company to which they belong, they are con- 
demnable, seditious, and rebellious ; since,, under the pretext 
of reformation, or under the shadow of a benefit to the Soci- 
ety, they aim only to alter the rules, and to change the Order 
from its original basis. For this reason, he wills that they 
may be, at the first, privately advised, afterwards corrected 
publicly, and then, considered as heathens and publicans." 

(Idem — vol. 3d, p. 554.) 

Section VIII. — The Order of the Jesuits is a Divine One. 

" Religious Societies are not human institutions, but were 

established by a view of the Divine Providence, so well that 



48 JESUITISM UNVEILED. 

all which were fixed, whether for their preservation or their 
advancement, ought to be considered, neither as human in- 
ventions nor projects of some private individuals, but as 
divine projects and creations. When God elected Saint 
Francis, Saint Dominic, Saint Ignatius, and other Saints, to 
found their various Orders, he inspired them with the means 
by which they should establish them. 

" Moreover, the works of God alone are perfect. [Deu- 
teronomy xxxii. 4.] Then, these institutions would have been 
imperfect, if these Saints had used only their human ability. 
But God revealed to them all that was necessary to the pres- 
ervation and spiritual progress of their Companies. Also, we 
read in * The Life of Saint Ignatius,' that he, deciding about 
a fundamental question of our Order, gave exactly the same 
solution as the Father James Laynez, though having not ad- 
vised together. It is a great proof that in the most essential 
principles and bases upon which rests our Order, God, who 
is its first author, has revealed or inspired all things to him 
whom he chose to be its chief, and after him, its founder. 

" Again, the manner of composing the Constitutions, which 
Saint Ignatius bequeathed us by writing, demonstrates this 
truth. How many thoughts and how many tears must each 
word have cost him, since, only for determining whether it 
was opportune or not, that our Professed Houses might be 
owners of some revenues, annexed to the Fabric — lands of 
their churches, we read, that consecutively during forty days, 
he offered to God the sacrifice of mass and prayed more fer- 
vently than customary. Then it is easily understood, that the 
Constitutions have been deeply reflected on, well concerted 
with God, and that he was very clearly enlightened by him, 
to choose and resolve what should be the more pleasing to 
the Divine Majesty. 

u But, though what we have said may be sufficient to prove 



JESUITISM UNVEILED. 49 

our proposition, we have a potent testimony to demonstrate 
the divine institution of the ReWious Order. 

o 

" The rule of Saint Francis having been but verbally 
approved by Innocent III., and this great Saint, willing to 
present it written to the Pope, in order to obtain a bull of 
confirmation, went with two of his fellows on a mountain, 
near Reate. There, fasting with bread and water during 
forty days, and persevering day and night in prayer, he com- 
posed his rule according to the inspiration of God. After- 
wards, he brought it from the mountain, and committed it to 
the hands and charge of Elie, his Great Vicar, a man wise 
and able in the judgment of the world. Elie believing that 
it required a too strict and universal abandonment of all 
things, a too extreme humility and poverty, lost it volunta- 
rily, in order that this rule being not confirmed, one other 
more suitable might be composed. 

" Saint Francis, who resolved to obey the will of God rather 
than that of men, and who did not give way to the opinions of 
the wisest of the world, went again to the same mountain, fasted, 
prayed a second time, and obtained from God a heavenly in- 
spiration to compose another rule. Brother Elie knowing his 
intention, proposed to withdraw it ; and having, for this pur- 
pose, assembled several of the most skilful and influential 
members of the Order, announced to them that the Saint in- 
tended to make so narrow and strict a rule that not one could 
be able to observe it. Thereupon, they entreated him, in his 
capacity of Great Vicar to the Saint, to report to him that if 
the rule was too austere, they did not intend to observe it. 

" Brother Elie refusing to fulfil alone such a mission, they 
went all together to the mountain, where arriving, they found 
the Saint praying. 

" Brother Elie called him. The Saint who recognised him 
at his voice, went out of his cell, and, seeing so many monks 

5 



50 JESUITISM UNVEILED. 

assembled, asked them what was the cause of their extraordi- 
nary visit. * These monks/ answered brother Elie, * are the 
principal members of the Order. Knowing that you are com- 
posing another rule, and fearing that it may be too severe, 
they come to protest and to declare that it will be for you 
alone, because they will not accept it.' 

" The Saint hearing these words fell on his knees and raising 
his eyes towards heaven : ' Lord,' exclaimed he, * had I not 
told you that these fellows would not believe me.' Instantly 
a voice from heaven was heard, saying : ' Francis, nothing is 
of your own in the rule. All its articles are from me, and I 
will that it may be observed —word by word — word by word 
— without gloss — without gloss. I know human frailty, and 
I know what help I can and will bestow upon them. Let 
those who will not observe the rule leave the Order, and let 
the others observe it.' 

" Then Saint Francis turning towards the monks : ' Have 
you heard V said he to them, ' have you heard ? Are you 
willing that these words may be repeated to you ?' 

" Thereupon brother Elie and his fellows, all trembling, 
out of countenance, and confused on account of their fault, 
went back without replying. 

" The Saint having composed a rule, which was exactly the 
same as the first which God had revealed to him, left the 
mountain, and went to the Pope Honorius III., who told him 
that it was too severe. ' Holy Father/ answered the Saint, ' I 
have not written in this rule a single word of my own : Jesus 
Christ himself composed it. Thus the rule being his own 
work, He alone knowing what is necessary to the salvation 
of the soul, to the benefit of the monks, and the preservation 
of this Order, foreseeing alone all the future, both of the 
Church in general and of this Order in particular, then, I 
cannot change what He himself has established.' 



JESUITISM UNVEILED. 51 

" The Pope, being moved by a particular heavenly inspi- 
ration, confirmed the rule of the Saint and granted him a bull 
of confirmation. 

" We must infer that God himself prescribes to the founders 
of Religious Orders all what they insert in their rules. Thus 
he prescribed it to Saint Ignatius, and we have even a more 
authentic proof of it than the aforesaid, namely, two apostoli- 
cal bulls of Gregory III., which mention it particularly. He 
says expressly : ' Therefore, the same Ignatius, by a Divine 
inspiration, has judged that it was best to divide the Company 
into members, orders, and degrees.' Could we say more 
clearly that our rule was inspired by God himself. ,, 

(Idem — vol. 3d, pp. 554, 555, 556.) 

Section IX. — To Deny that the Order of the Jesuits is 
Divinely perfect is a Heresy. 

" Heresy is undoubtedly the greatest crime in the Church 
of God; for the heretic must be proud above all expression, 
to esteem their own views sublime enough as to prefer the er- 
rors of their imagination to the decisions of the Roman Cath- 
olic Church, approved by so many councils, followed by so 
many Saints, cemented by so many thousand martyrs, and 
confirmed by so many miracles. "What greater folly, what more 
insupportable pride, and more strange blindness, can be con- 
ceived, than to prefer to all these one's own dreams, or those 
of Luther, and to believe an apostate, and immoral, a cor- 
rupted, a concubinary, and sacrilegious man ! 

" We do pretty much the same when we prefer our own 
judgment to that of a man chosen by God to be the chief and 
founder of a great Company, and persuade ourselves that our 
dreamed way is better than this, which God himself inspired and 
revealed to Saint Ignatius. Such presumption is diabolical. 

" What ! Would God have concealed from Saint Ignatius, 



52 JESUITISM UNVEILED. 

elected by Him chief and founder of this Company, what he 
would have revealed to you ?" 
(Idem — vol. 3d. pp. 557, 558.) 

Section X. — Demonstration of this Doctrine, 

First Testimony. — " Marcel Cervin, Cardinal of the Holy 
Cross, who afterwards was Pope, under the name of Marcel 
II., wished to change an article of our Rules, but being told 
by the Father Olave, that it was sufficient for us to know that 
this article had been established by our Founder in order that 
we must keep it, the Cardinal answered : * I give up, now. I 
confess that you are right ; for Saint Ignatius having been 
elected by God to establish in the Church an order as yours, 
we ought to presume, and even it cannot be otherwise, that 
God himself revealed to him all about it.' " 

(Idem— vol. 3d, pp. 559, 560.) 

Second Testimony. — " Gregory XIV. in his Bull, ' Ecclesiae 
Catholicae,' says : * We in renewing the Constitution of Greg- 
ory XIII. , our predecessor, and all penalties contained in it, 
do by the present letters patent, in virtue of the holy obedi- 
ence, forbid every body, of whatever position or condition he 
may be — all clergymen and laymen, all monks, and even those 
of the Company of Jesus — and that under the penalties of 
Excommunication — * Latea Sententise' — of exclusion from all 
offices and ecclesiastial dignities, of the deprivation of the ac- 
tive and passive vote (the power to absolve, from which we 
reserve to ourselves) to attack or contradict directly, or indi- 
rectly, even a single article of the Institute, or of the Consti- 
tutions and Decrees of the Company, under the pretence of 
good or zeal, of whatever color it may be.' 

" Gregory XIV. adds a very essential article prohibiting 
the same ; even to propose and give a memorial on this sub- 
ject, in order that something may be added or suppressed, 



JESUITISM UNVEILED. 53 

except to him, or to the General Superior, or to the great as- 
sembly of the Company. 

" Paul V. in a Bull issued in 1606, to confirm the Institution 
and the privileges of the Company, relates the Bulls of Greg- 
ory XIV., approving and authorizing their contents." 

(Idem — vol. 3d, pp. 561, 562.) 

Americans, the Jesuits teach their novices that God in- 
spired and revealed to Saint Ignatius their rules. You will 
see farther how blasphemous is their falsehood. Jesus Christ 
says : " By their fruits you shall know them. Do men gather 
grapes of thorns, or figs of thistles'? Even so every good 
tree yieldeth good fruit, and the bad tree yieldeth bad fruit. 
A good tree cannot yield bad fruit ; neither can a bad tree 
yield good fruit. Every tree that yieldeth not good fruit, 
shall be cut down and shall be cast into the fire. Wherefore, 
by their fruits you shall know them." Saint Matthew vii. 16, 
17, 18, 19, 20.* But the Jesuits have held and taught, still 
hold and teach, all bad. doctrines, have committed all crimes, 
as it shall be exposed, even demonstrated. Then, in sup- 
posing their Institute and rules inspired and revealed by 
God, we must admit that Jesus Christ was a liar, which is a 
dreadful and monstrous proposition. 

Shrinking horrified at the conclusion, we logically must 
conclude that the Institute and rules of the Jesuits shall be 
cast into the fire, since they have yielded and still yield so 
bitter and deadly fruits to Christianity and society. 

Again we must infer that the Order and rules of the Jesu- 
its are as sacred, as divine, as the Bible, or Christ's institu- 
tions' — for the Popes forbid clergymen, laymen, etc. ... to 
contradict them, under the greatest penalty, that of " Excom- 
munication major;" which Ecclesiastical censure binds the 
faithful not to converse, deal, correspond, keep friendship or 
other relations with the excommunicated, and the excommu- 
* I have used for the Scriptural quotations a Romish translation of the Bible. 

5* 



54 JESUITISM UNVEILED. 

nicated to live alone, abandoned by their fathers, mothers, 
sons, daughters, kindred, friends, acquaintances, and fellow- 
citizens. Every body knows that the servants purified in the 
flames the dishes and plates of the silly Robert, King of France, 
who had been excommunicated by the Pope, and was consid- 
ered by the French people as accursed, both of men and God. 

Again, if the Order and rules of the Jesuits have been re- 
vealed and inspired, they must admit that Clement XIV., 
suppressing both their Institute and their rules, was so much 
an enemy of God, so sacrilegious a destroyer of His works, 
that he solemnly declared that God mistook in inspiring and 
revealing their Institute and rules. But can we reconcile this 
consequence with their belief and teaching about the papal 
holiness, wisdom, and infallibility % 

Then we ought to term " quackery," the teaching of the 
Jesuits about the Divine inspiration and revelation of their 
Institute, rules, etc. . . and " impiety," the Bulls of the Popes 
confirming such absurdities. 

Finally — as the consequences are very injurious to their 
confident and inexperienced novices, whom they blind and 
enslave ; very injurious, chiefly to society, which they disturb 
and dissolve ; as this infernal marriage between the Popes 
and the Jesuits to support one another in relating, in the 
name of God, for his glory, false and sacrilegious tales, anni- 
hilates the human reason and dignity, the social and individual 
freedom ; leads and chains Christendom and all the world to 
ignorance, superstition, fanaticism, death of mind, and popish 
slavery — we ought to term their blasphemous falsehood and 
odious designs " a crime of high-treason against mankind, 
against the gospel, and against God." 

Section X. — Observance of the Rules of the Order. 
" We must scrupulously observe the smallest articles of our 
rules, etc " — (Idem, vol. 3d, p. 374.) 



JESUITISM UNVEILED. 55 

Divine Confirmation of this Doctrine. 

" A monk holding bread-crumbs, forgot to put them in his 
plate during the dinner. Willing to atone for his failure, he 
confessed it to his Superior, who rebuked him harshly, and 
asked where were these bread-crumbs. He, answering that 
he held them, opened his hands, and it happened that these 
crumbs were changed into very fine pearls. God did this 
miracle to reward the obedience of this monk to the holy 
rules of his Order." 

(Idem — vol. 3d, p. 374.) 

" Surius says that God granted the same miracle to Saint 
Eudes to reward him in a like circumstance." 

(Idem — vol. 3d, p. 374.) 

" When Saint Dominic lived at Bologna, the devil caught 
suddenly a Lay Friar, and tortured him so cruelly, that the 
monks who were sleeping awoke and flocked together to help 
him. The Saint ordered them to carry him to the church, 
which ten monks did, but with difficulty. On entering into 
the church he blew out with a single breath all the lamps. 
The monks being in darkness went out, and the devil tortured 
and thrashed him anew. Then the Saint ordered him by Christ 
to confess why he possessed the body of this Friar, and why 
he tortured him so cruelly. * 'T is,' answered the devil, * be- 
cause he drank, on the evening before, without permission 
and without making the sign of the cross according to the 
rules and practice of the Order.' Suddenly matins began to 
ring. ■ I cannot remain a longer while/ continued the devil, 
1 for the monks are coming to sing the praises of God* — and 
he fled. 

" This poor Lay Friar was so broken and beaten, that du- 
ring two days he was motionless." 

(Idem — vol. 3d, p. 376.) 

" Saint Gregory relates another circumstance of a nun, 



56 JESUITISM UNVEILED. 

who, having eaten lettuce, forgetting the sign of the cross, 
was instantly seized by the devil." 

(Idem — vol. 3d, p. 376.) 

" A monk, under the pretext of being a physician, was very 
often out of the convent, and went there only when great so- 
lemnities occurred. On a certain feast of Mary, he was assist- 
ing at the morning prayers. Suddenly he saw the mother of 
God entering, her whole person shining. In turning round 
the choir, she poured into the mouth of each monk a celestial 
liquor which strengthened them to sing the praises of God. 
But when she paused before him, she went away without 
stopping, and without imparting to him this liquor, telling him 
that the refreshments of the Paradise were not granted to 
those who like terrestrial enjoyments. 

11 He felt so sorry, that, reflecting with himself, he was con- 
verted. He amended, and practised mortification, keeping 
strictly his cell, and leaving it only by the permission of his 
Superiors. Also, at the next feast of Mary, he was happy 
enough to see her again turning round the choir, and telling 
him, * Since you are amended, and prefer the celestial to the 
terrestrial reliefs, you will partake of the refreshments of 
your fellows/ 

" A clergyman, who was fond of delicate meals forbidden 
by the rule, saw Jesus Christ in an ecstasy, who offered him a 
piece of the bread of the community. He answered that he 
could not eat this black bread. Then Jesus Christ soaked it 
in the wound of his side, and invited him to taste it. He 
found it very good." 

(Idem — vol. 3d, p. 347.) 

Americans, what kind of men can such teachers be, impo- 
sing upon the minds of their scholars the belief of so absurd 
and blasphemous tales ? Aiming at what ? To sanction by 
a Divine intervention a fanatical doctrine, bending their souls 



JESUITISM UNVEILED. 57 

to their will and caprices. They will tell that they aim to 
reach the highest piety, in observing the smallest rules scru- 
pulously. As to us who know them, we answer them by these 
words of Christ : " Wo to you, Scribes and Pharisees, hypo- 
crites ! who pay tithe of mint, and anise, and cummin, and 
have let alone the weightier things of the law, judgment, and 
mercy, and faith. These things you ought to have done, and 
not to leave those others undone. Blind guides, who strain 
at a gnat and swallow a camel ! Wo to you, Scribes and 
Pharisees, hypocrites ! because you make clean the outside 
of the cup and of the dish : but within, you are full of extor- 
tion and uncleanness. Thou blind Pharisee, first make clean 
the inside of the cup and of the dish, that the outside may 
become clean. Wo to you, Scribes and Pharisees, hypocrites ! 
because you are like to whited sepulchres, which outwardly 
appear to men beautiful, but within are full of dead men's 
bones, and of all filthiness. So you also outwardly indeed 
appear to men just : but within you are full of hypocrisy and 
iniquity." Saint Matthew xxiii. 23, 24, 25, 26, 27, 28. 

Americans, you will see farther that they are Scribes and 
Pharisees; that they deserve all these maledictions of Christ. 

Section XL — We are Manure, Shell- Snails, and Hogs. 

" What have we been 1 An impure seed. What are we 1 
A vessel of filth. What shall we be ? The food of the 
worms. Here is a deep matter of meditation. The Pope 
Innocent exclaims : ' O, miserable and shameful condition of 
human nature ! Let us consider herbs and plants : they bear 
flowers and fruits, but our bodies only obscenities * * * they 
yield oil, wine, balm, smell delightfully, but our bodies are a 
sink of excrements and stench!' 

(Idem— vol. 2d, p. 180.) 

" We are a deal of mud and filth Our body is a 



58 JESUITISM UNVEILED. 

hog, which feels satisfied only in rolling continually in the 
mud; a shell-snail, living only within excrements." 

(Idem— vol. 3d, p. 239.) 

If the Jesuits lower down so ignominiously their body, we 
are proud of ours ; respectful towards it, and grateful to God 
who granted it to us as the sanctuary of our soul — his living 
image. We believe that our body is higher in the scale of 
creation than manure, shell-snails, and hogs. We believe 
that the propensities and faculties of our body have been 
wisely destined by G-od to the preservation and reproduction 
of our kind, to live again in our children when we depart 
from this world to another. 

Section XII. — Humility. 

" To be humble we ought to practise the external morti- 
fications used among us, to kiss the feet of our brethren, to 
eat below the table, or kneeling, to lay down at the door of 
the refectory, and so on." 

(Idem — vol. 2d, p. 257.) 

" We must imitate Saint Francis Borgia, who, traveling with 
the Father Bustamant, was necessitated to lodge in a mean 
inn, where they found only two straw trusses to sleep on, and 
in a narrow and dirty corner of the house. The Father Bus- 
tamant, who was very old and had gotten an inflammation of 
the lungs, coughed and spat all the night. At several times, 
he, thinking he was spitting against the wall, spat on the face 
of the Saint, who, nevertheless, said nothing, and did not turn 
his face away. When, in the morning, the Father Bustamant 
saw the face of the Saint, he felt so ashamed and sorry that 
he was inconsolable ; but the Saint, who was pleased as much 
as his fellow felt shame and sorrow, told him 'be quiet, 
Father Bustamant, for I assure you that nothing in the room 
was more worthy your spittle than 1/ " 
(Idem — vol. 2d, p. 255.) 



JESUITISM UNVEILEP. 59 

This is one of the degrading doctrines of the Jesuits. Can 
a man,. prizing and respecting his dignity, kiss the feet of his 
fellow- creatures ] May a man knowing that he is a son of 
God, a brother of Christ, either fraternize with the dogs in 
eating below the table, or kneel before Superiors, or lay down 
on the threshold of the door of a refectory, identifying him- 
self with dust and mud ? Can we look but pitifully at the 
degradation of Saint Francis Borgia, who would not turn 
away his face, and was intoxicated with delight under the 
spittle of the catarrhous Father Bustamant ? Can we believe 
with the Pope and the Jesuits, that such fanaticism and insult 
to God was a title to canonization, to the credit and power 
of Saint Francis with God? Certainly not. Such belief 
would be injurious to God. 

Section XIII. — Revelation of One's Thoughts and Feelings. 

" We must neither step, nor drink a drop of water, without 
the permission of our Superiors. In a very holy convent, 
Saint John Cilmacus found monks who carried a copy-book 
hanging upon their girdle, in which, every day, they registered 
all their thoughts to communicate them to their Superiors. 

" We are bound by our Constitutions to do the same ; and 
this obligation is so important that Saint Ignatius says, < that 
he reflected on it a long while in presence of God.' " 

(Idem — vol. 3d, p. 392.) 

11 Let the monks," adds Ignatius, " keep open not only 
their rooms and trunks, but their conscience. [4. p. Constit., 
c. x. ; 55.J They must conceal nothing from the Superiors, 
neither their outward nor their inward acts." [6 p. Constit., 
c. i. ; sec. 2.] 

"He considers this obligation so essential a one, that he 
insists on it in season and out of season. 

" Tn the fifth general assembly of our Company, our ances- 



60 JESUITISM UNVEILED. 

tors declare that the observance of this bond was vital to the 
Order." [In Congregatione quinta generale, Can. 17.] 

Divine Confirmation of this Doctrine. 

" God rewards the revealing of one's thoughts and feelings, 
etc. The Abbot Serapio being a glutton, stole often some 
rolls to eat in his cell. On a certain day, the Saint Abbot 
Theonas talking about gluttony with several hermits who vis- 
ited him, Serapio felt moved and confessed his thefts. Sud- 
denly a kind of flamed vapor, bursting out from his breast, 
filled the cell with an insupportable smell. ' You see, my 
son,' said Theonas, * that God rewards the merit of your 
confession. Fear not the devil will ever tempt you more 
by gluttony/ This prophecy was realized." 

(Idem— vol. 3d, p. 409.) 

Americans, let us draw some conclusions from the doctrine 
which this miracle would establish. 

When a man believes to be bound in conscience to reveal 
his thoughts, feelings, etc. ... to others, his soul is half dead, 
He will be shortly the prey and blind tool of his seducers and 
tyrants, doing right or wrong according to their will. But 
the seducers and tyrants, viz., the leaders among the Jesuits, 
having been and still being the most deadly foes of mankind 
and God (we shall prove that farther), all members of the 
Order shall be, in their hands, tools of crime and destruction. 

Unfortunate novices, in what hands did you fall ! 

Section XIV. — Friendship is Sinful. 

" If any one among us, for whatever cause it may be, 
seems to like one more than another, we must castigate him 
as violating the common charity, for he injures all the com- 
munity. Knowing that God is so sensitive to our offences 
against a single individual, that, according to his word, we 



JESUITISM UNVEILED. 61 

hurt the sight of his eyes, how much more shall he be sensi- 
tive to our injury against a whole community !" 

(Idem — vol. 3d, p. 545.) 

We must infer from this principle the blasphemous conse- 
quences, that God was wrong in putting in our heart the 
love of friends, and that Jesus Christ sinned in choosing 
Saint John for his friend among his apostles. 

O, Jesuits, how unnatural, inhuman, anti-Christian, and 
hostile to G-od, is your teaching ! 

Section XV. — To Denounce Each Other is a Sacred Obli- 
gation. 

" The ninth Rule of the summary of our Constitutions ex- 
presses that we ought to be very glad, for our humiliation and 
spiritual benefit, if our failures or imperfections, or whatever 
we may have acted, and being known out of the confession, 
are denounced to our Superiors. [Constit. 4, Examen. 58.] 

The sixth chapter of the tract of the fraternal correction is 
entitled : " On the rule which binds us to denounce imme- 
diately to the Superiors the failures of our brethren." 

Fifteen pages octavo are filled with absurd explanations of 
this dreadful doctrine. But not to be too long and tedious, we 
will not produce them. See the author — vol. 3d, p. 457, etc, 

Americans, let us not forget the title of the classical and 
doctrinal code from which we extract the teaching of the 
Jesuits, namely : " Tract of the Christian and Religious Per- 
fection. ,, Since the Jesuits consider denunciation as a Chris- 
tian perfection, they will carry out this doctrine wherever 
they will prevail. Then what will happen ? 

A system of denunciation will be organized in society. 
Friends shall betray and denounce their friends, sons their 
fathers, daughters their mothers, wives their husbands, hus- 
bands their wives. Hatred, vengeance, and intestine war, 

6 



62 JESUITISM UNVEILED. 

will be stirred up. Society and families will present a wide 
field of contention and strife. Witness the past and present 
history of Europe. 

O, Jesuits, what enemies of mankind you are ? 

Sect. XVI. — To Die to One's Family is a Sacred Obligation. 

" If, at the imitation of Jesus Christ, you are dead to your 
natural parents, why will you," says Saint Basilius, " keep 
correspondence with them? If you wish to reestablish in 
your heart their love, which you threw off for the sake of 
Jesus Christ, are you not prevaricators ? Do not, for their 
love, leave your divine calling ; for less or more you will 
forsake the spirit of your profession. The blessed Mary and 
Saint Joseph did not find Jesus Christ among his kindred or 
those of his acquaintance. Saint Luke, xi. 44." 

(Idem— vol. 2d, p. 406.) 

Confirmation of this Doctrine by Examples of Saints. 

" Saint Francis Xavier, in going to the Indies, passed at 
twelve miles distance only from his paternal home. Not- 
withstanding, he refused, in spite of all solicitations and 
entreaties, to go from his road to visit his kindred and mother, 
though he knew full well that, not availing himself of this 
opportunity, never more should he see them. 

M Father Lefevre did the same in passing at fifteen miles 
from the paternal home. 

" Saint Ignatius being necessitated to go to Loyola, refused 
to visit his brother and lodged in the hospital." 

(Idem— vol. 2d, p. 406.) 

" A holy hermit, named Syriacus, hearing a knock at the 
door of his cell, and knowing it was kindred who visited 
him, asked God to prevent them from seeing him ; then he 
opened the door, went out unseen, and fled far into the wil- 
derness, coming back only after their departure, 



JESUITISM UNVEILED. 63 

" The sister of Saint Pacome came to see him and get 
some of his news ; he ordered the porter of the convent to 
tell her that he was well, and that she go back in peace." 

(Idem— vol. 2, p. 408.) 

" A hermit getting a big pack of letters from his native 
country, which he had left fifteen years ago, threw it into the 
fire, exclaiming : * Vain thoughts of tenderness for my country 
and family, burn with these letters so that you never can se- 
duce me.' Not only had he not read one of them, but not 
even seen their address, lest the sight of them should trouble 
his inward peace and quietness." 

(Idem — vol. 2d, p. 409.) 

Divine Confirmation of the same Doctrine. 

" The Father Ribadeneira relates a pleasant fact which 
happened to one of our monks, who, loving tenderly his 
mother, visited her at Messina. On a certain day, he entered 
in a church where a bedlamite was exorcised before a large 
congregation. He began to aid the priest in conjuring and 
threatening the devil in the name of God. The only answer 
the devil returned him was to counterfeit the voice of a child 
calling his mother. All the assistants who knew this monk, 
and the cause of his visit, understood immediately the mean- 
ing of this answer, and laughed. He remained ashamed and 
without countenance." 

(Idem — vol. 2d, p. 412.) 

Section XVII. — To Hate One's Family is a Sacred Obli- 
gation. 
" All, says Saint Ignatius, who enter into the Company of 
Jesus are bound not only to profess that they renounce their 
father, mother, kindred, friends, and all that they possess in 
the world, but to believe that these words of Christ relate to 
them : ' He that hates not his father, mother, even his own 



64 JESUITISM UNVEILED. 

soul, cannot be my disciple/ Saint Luke xiv., 26. Then they 
must apply themselves to reduce all feelings inspired by flesh 
and blood towards their parents, to the bonds of Christian 
charity. They must consider themselves as dead to the world 
and its love ; as living exclusively for Jesus Christ, and to 
whom Christ is father, mother, and all things. 

" Not only our bodies, but our hearts, must leave the world. 
... It is very important for a monk to avoid the correspond- 
ence and visits of his kindred, because we are not only useless 
to them, but they disturb the tranquillity and economy of our 
life, and tempt us to sin. They entertain us with private busi- 
ness, lawsuits, losses, and all their troubles, so much so that we 
come back loaded with all their griefs. But worst of all, we 
are very much endangered, because the revolution of our for- 
mer secular life can, by striking our imagination, open afresh 
past wounds, which with difficulty close up again. The sole 
view of a person, even of a familiar spot, can call anew cer- 
tain ideas almost entirely blotted out by time and distance. 

" By frequenting our kindred, we take their bad habits and 
propensities; our souls get filled with secular thoughts, and 
become cold to celestial things ; we lose fervor and firmness 
in our resolutions ; in short, we become secular again, accord- 
ing to these words of David : ' They have mingled among the 
heathens and learned their works. They worshipped their 
idols and it caused their loss.' Ps. cvi. 35, 36. You will 
easily retain their language, hypocrisy, and behavior. You 
already love their idols, which are vanity and self-love. You 
already are proud, and you will still look for your own satis- 
faction and glory. Are not these symptoms a proof that they 
have imbued you with the spirit of the world % . . . . 

" Again, we ought to avoid communications with our kin- 
dred, because the natural tenderness which we feel towards 
them draws us too much to their interests. We cannot visit 



JESUITISM UNVEILED. 65 

them often without naturally being glad of their success, sorry 
for their misfortunes, anxious about their welfare, and en- 
snared by a thousand cares. We continually are asking, do 
they want something ] Will they be successful in getting 
such an office 1 Will they reach their aim 1 Will they hon- 
orably get off from their business 1 All these thoughts, all 
these anxieties, enfeeble so much the spiritual man that the 
slightest temptation casts us down. 

" Then," says Saint Basilius, " we are monks only by the 
dress. We have neither the spirit nor the virtue of our pro- 
fession. " 

(Idem— vol. 2d, p. 412.) 

Confirmation of this Doctrine "by the Example of Saints. 

" A brother of the Abbot Apollo was, on a certain night, 
knocking at the door of his cell, entreating him to aid him to 
draw up from a marsh one of his cattle, from which he was 
unable to pull him. The holy Abbot asked him why he did 
not beg this service of his brother living in the world. ' Be- 
cause he has been dead fifteen years ago,' answered he. * And 
1/ replied the Saint, ' have been dead and buried in my cell 
for twenty years : then I cannot leave it to help you.' 

" Every monk must imitate this holy Abbot." 

(Idem — vol. 2d, p. 4L3.) 

u The Tribune of the province of Egypt having imprisoned 
the son of the sister of the Abbot Paemen, had promised his 
deliverance if the Abbot would intercede. The mother went 
to the brother's, knocked at his cell, and entreated him to free 
her son. Paemen neither unlocked his door, nor gave an an- 
swer. ' Cruel, barbarous, inexorable, bad-hearted uncle and 
brother/ exclaimed she in her anger. Then the holy man, 
turning to his disciple, ' Go,' said he, ' tell this woman from 
me, that Paemen never got children, and thus does not know 

6* 



66 JESUITISM UNVEILED. 

the sadness of their loss.' Without any other answer, he sent 
her back, her heart full of sorrow." 

(Idem — vol. 2d, p. 415.) 

" The Abbot Pastor did the same. He believed that it was 
so dangerous to mingle in the business of flesh and blood, that 
he would not, in spite of all solicitations, intercede for one of 
his nephews condemned to death." 

(Idem— vol. 2d, p. 416.) 

" God commands us to hate our kindred as well as our- 
selves. Then as we are our greatest enemies, we ought, for 
the same reason, to hate in a holy manner our families. Also 
the brother Giles told a layman, willing to embrace the reli- 
gious life, the service of God, l Go and kill your parents.' 
Surprised at the answer, he wept and entreated Giles not to 
oblige him to commit so dreadful a crime. * I do not bind 
you,' replied he, ' to murder effectually your parents, but 
merely in your heart, in breaking the chains of love which 
bind you to them/ " 

(Idem — vol. 2d, p. 419.) 

Divine Confirmation of the same Doctrine. 

" A Sorbonne doctor had espoused the religious life in a 
monastery of Saint Francis. His mother who spent all that 
she possessed in supporting him whilst he studied, and was 
now extremely needy, went to the convent deeply afflicted. 
She wept, lamented, showed her breast, entreated him by the 
bowels which had carried him, and by all that she had suffered 
in raising him, not to cast her off in such poverty. At the first 
he resisted, but at length felt moved and resolved to leave the 
convent on the next day. Yet, after the departure of his 
mother, he knelt before a crucifix, his heart disturbed and full 
of sorrow : * Lord/ said he, ' I will not leave you, and do not 
permit that it may happen. I only intend to relieve my mother 



JESUITISM UNVEILED. 67 

in her distress. In praying so, he saw blood trickling from the 
crucifix, and heard a voice telling him, * You cost me more 
than you have cost your mother, for I have redeemed you 
with my own blood. Should you leave me for her V 

" This monk being greatly moved by this vision, preferred 
Jesus Christ to the natural tenderness and commiseration 
which he felt towards his mother. Then he continued to 
serve God in his Order, and persevered in his resolution until 
his death." 

(Idem — vol. 2d, p. 424.) 

Section XVIII. — Remedies against the Disease of the Love 
of our Kindred, Family .... Father, and Mother. 

" Remain like a dove in your solitude without chains tying 
you to the world. Even forget your country, the house of 
your family, and the king will be ravished with your beauty. 
Ps. of David xxxiv. 12." 

(Idem — vol. 3d, p. 424.) 

" Nothing can take out of our hearts the love of our fami- 
lies, except not seeing them, and breaking every kind of com- 
munication with them. We must be separated from them 
really and in fact, if we would rid our hearts of their love. 
.... It is on account of it, that our Constitutions expressly 
forbid all members of our Society to visit their parents. Let 
us be careful to spare our Superiors the importunity of our 
kindred. For instance, if they desire from us a compliance 
not according to the spirit of our community, let us not send 
them to the Superiors, lest they may be obliged either to break 
with them or to bestow what they ask. Let us be prudent as 
the serpent, who, to defend his head upon which he depends, 
hides it with all the folds of his body. Also Christ says, * Be 
ye therefore cautious as serpents/ St. Matthew x. 16." 

(Idem— vol. 2d, p. 425.) 



68 JESUITISM UNVEILED. 

Demonstration of the Efficacy of these Remedies by Examples 

of Saints. 

" Surius relates that the mother of Saint Theodoras the Ab- 
bot, being protected by several Bishops, had been allowed by 
Saint Pacomius, the Superior of the convent, to see her son. 
Knowing this, the young Theodorus went to the Saint and 
told him — ■ My father, if you will that I see my mofcher, make 
it certain to me first, that in the day of judgment, God will 
not judge me on account of this visit.' 'You alone will be 
responsible/ answered the holy abbot. Theodorus refused 
to see his mother. History is filled with instances of monks 
lost by visiting their families." 

(Idem — vol. 2d, p. 405.) 

Divine Demonstration of the Efficacy of the same Remedies. 

" Severus Sulpitius relates this dreadful anecdote : ' A Gov- 
ernor of Egypt, very rich and honorable, had been converted 
by the abbot John. He felt so moved by the grac^ of God, 
that he left his wife and children and came to the convent. 
Four years after he visited them, intending to convert them, 
but scarcely was he out of the convent, before the devil caught 
and possessed him and so violently, that he tore himself cru- 
elly, and his mouth foamed. In spite of the prayers of the 
monks, he remained in this dreadful manner during two years. 
Having gotten rid of the devil, he went to the convent for 
ever cured of love for his family.' " 

(Idem — vol. 2d, p. 411.) 

These are the principles which the Jesuits teach their novi- 
ces respecting friends, kindred, brothers, sisters, fathers, and 
mothers ; principles which break all the most sacred ties of 
nature, and trample under foot one of the most sacred laws 
of God ; principles which they wickedly assert to rest on the 
Scripture and the gospel, which they declare to have been 



JESUITISM UNVEILED. 69 

many times divinely confirmed ; in short, principles which, 
drying up and burning the heart, annihilate the most sacred, 
duties, the noblest and most generous feelings ; which attack, 
condemn, and destroy the most precious gifts granted by God 
to our souls ; shake the strongest and most powerful pillars 
of society, and cast down all the social order. 

Section XIX. — Excellence of the Vows of the Jesuits. 

" Our vows rid us of all cares of the world — that of pov- 
erty, of the care of riches — that of chastity, of the care of 
governing a family and raising children — that of obedience, 
of the care of disposing of ourselves, in lying without will in 
the hands of our superiors. 

" These vows lead surely to perfection. Christ appearing 
once to Saint Francis, ordered him to make him three offerings. 
1 You know, Lord/ answered he, * that I have offered all my- 
self to you, that I am yours and possess only this dress and 
cord, which are yours. What then can I offer to you? I 
would desire for such a purpose, to have one other heart and 
one other soul ; but as I possess nothing which I have not of- 
fered to you, bestow me some new thing that I may offer you, 
and thus obey you V 

•' Then Jesus Christ bade him to look in his breast and 
offer him what he should find. The Saint obeyed, and drew 
out a large gold piece, which he immediately offered Jesus 
Christ. The Saviour ordered him twice to do the same, and 
he finding each time a new and similar gold piece, which he 
immediately offered him. Jesus Christ declared to him that 
the three gold pieces signified ' obedience/ ■ poverty/ and 
1 chastity/ 

(Idem— vol. 3d, pp. 112, 113.) 



70 JESUITISM UNVEILED. 

Section XX. — The Vows of Religion are so Valuahle that 
they Remit Sins without previous Confession and Ah solution. 

" The vows of Religion are so valuable and meritorious be- 
fore God, that Saint Jeromius, Saint Cyprianus, and Saint 
Bernard, term them 'a second baptism/ and that the theolo- 
gians teach that these vows remit all sins so efficaciously, that 
if we died soon after having taken them, we should not be 
purified by the flames of Purgatory, but should go straight to 
heaven in the same manner as those who die immediately af- 
ter their baptism. 

11 This doctrine must not be understood of the effect of the 
indulgences attached to the profession of the vows, for a ' plen- 
ary indulgence' is bestowed upon the novices when they take 
the religious habit. It is to be understood of the proper merit 
of the vows themselves, which is so great, so excellent, that 
without the help of indulgences, it is sufficient to satisfy the jus- 
tice of God for the pain due to our sins. This opinion, which 
is solidly based in itself, is still confirmed by the following re- 
port of Saint Athanasius, extracted from the life of Saint 
Anthony ." 

Divine Confirmation of this Doctrine. 

11 This great Saint had on a certain time a vision, in which he 
thought he was carried by angels into Paradise. The devils 
were opposed to it, accusing him of some sins which he had 
committed in his worldly life. But the angels answered the 
devil — ■ If you have to accuse him of some sins committed 
after his religious profession, you may bring opposition, oth- 
erwise you may not, for all his former sins are forgiven. He 
has satisfied entirely this debt in professing religion.' " 

(Idem — vol. 3d, p. 118.) 

The Jesuits maintain that they are the chief Catholics, the 
main soldiers of the Roman Church, consequently the strictest 



JESUITISM UNVEILED. 71 

believers of this Church. However, it is an article of faith, 
that the sins committed after baptism are remitted only by con- 
fession and absolution ; and in the case of perfect contrition, 
by the desire of confessing them. Then the Jesuits are not 
Roman Catholics, they ought to be termed " heretics." They 
still from the pulpit preach the Roman Catholic doctrine about 
the remission of sins. How can we explain this inconsistency ? 
Americans, when further you will read the summary of their 
doctrines and of their history, you will discover their motives 
and their aim. You will see that they believe or do not be- 
lieve, act or act not, according to the circumstances, and 
always according to their interests. If they teach their novi- 
ces such doctrines, it is only because they know that in ex- 
aggerating the merit and reward of the religious vows, they 
will succeed more surely to kindle their imagination. 

Section XXI. — Laymen Swi??i in Mud and Filth, but the 
Jesuits Dwell in a Terrestrial Paradise. 

We regret to be not allowed to produce many chapters in 
which the Reverend Father Alphonsius Rodriguez, proves and 
explains the advantages and value of the religious vows, in as- 
suring that they give perfection, freedom, . . . that they rid 
the soul of the abomination and servitude of Egypt, and of the 
rivers of Babylon, which drown laymen. Rodriguez confirms 
all these pretended demonstrations by the following example : 

" Saint Auselme having been on a certain day granted an 
ecstasy, saw a great river where ran all filth and obscenities 
of the earth. Its waters were dirty and stinking above all 
expression, and its stream was so rapid, so impetuous, that it 
carried away all which it met — men, women, rich and poor; 
sinking them at every moment to its bottom, and rolling them 
on without discontinuance. 

" The Saint, surprised at this sight, and astonished in see- 



72 JESUITISM UxWEILED. 

ing these unfortunates rolled on in this manner, and neverthe- 
less living, asked how they breathed, and what was their food. 
It was answered to him, that they fed themselves with the 
muddy waters and obscenities in which they swam, and where 
tbey were sunk ; and that notwithstanding, they were satis- 
fied with such aliment. It was added to him that this rapid 
river is the world ; and where men sunk in vice, and drowned 
by their passions, live in so strange blindness, that though 
their continual agitation hinders them from finding some rest, 
they fancy they are happy. 

11 Afterwards the Saint was carried in spirit into a spacious 
park, whose walls were covered with silver plating and were 
bright. There was in the middle a meadow, where the grass 
was gilt, but so soft and fresh that it bended easily to our ly- 
ing down, and never faded. The air breathed there was pure 
and delightful. Every thing, in a word, was there so smiling 
and pleasing that this spot was a terrestrial paradise, and made 
one supremely happy. This park and this meadow are the 
true image of the religious perfection. ,, 

(Idem — vol. 2d, p. 132.) 

We feel pitiful when the Jesuits affirm that we swim and 
are sunk in mud and obscenities, but we feel very sorry, in 
thinking that they deceive so many inexperienced novices, 
whom they mislead and tyrannize over, in imposing upon 
them such false doctrines, so absurd fables ; we feel irritated 
for their requesting God so blasphemously, to be witness of 
their quackery, lies and deceitful designs. 

Section XXII. — Vow of Poverty while Swimming in Wealth. 

" In order that you may not think your reward will be be- 
stowed upon you only in the future life, and that a credit will 
be required from you, though you pay cash, I say that the 
poor of spirit will be rewarded not only in the other world, 



JESUITISM UNVEILED. 73 

but here below, and even most generously. Every body is 
interested, and the present things move us so much, that we 
seem to lose courage as soon as we are not excited by some 
actual advantage. Therefore, the Son of God knowing our 
weakness, would not that those who renounce all things to 
love him, be not indemnified, even in this life. He says : 

" < Every one that hath left house, or brethren, or sister, or 
father, or mother, or w T ife, or children, or lands, for my name's 
sake, shall receive a hundred-fold, and shall possess life ever- 
lasting.' St. Matthew, xix. 29. But this hundred-fold must 
be understood of the present life, for Christ declares it : l We 
shall receive a hundred times as much now in this time, and 
in the world to come, life everlasting.' St. Mark, x. 30." 

I. — Hundred Fold relatively to the Family. 

" Really, that is literally true. You have left for Jesus 
Christ a house, and now you possess many of them, which 
God grants to you for one which you have sacrificed. You 
have left a father and mother ; and God grants to you, for in- 
demnification, many other fathers, who love you much more, 
who are more careful towards you. and watch more atten- 
tively over your interests than your former father. You have 
left your brothers, and you find here plenty of them, who love 
you more than the former, since they love you only for the 
sake of God and without selfishness ; but in the world, your 
brothers would love you only for their own benefit, and whilst 
they would have need of you. You have left in the world 
several servants ; or perhaps you had none ; and you find here 
plenty of them, who all the time are attentive to serve you. 
One of them is your procurer, another your porter, another 
your cook, another overseer in the infirmary. And, more- 
over, go to Spain, to France, to Italy, to Germany, to India, 
and to whatever part of the world it may be-— you shall find 

7 



74 JESUITISM UNVEILED. 

your house all ready, and with the same number of persons 
employed to serve you, which a prince of the world has not. 
Is not this the hundred fold in this life, even more than the 
hundred fold ?" 

(Idem — vol. 3d, p. 153.) 

II. — Hundred Fold relatively to Wealth. 

" What shall we say now about what you have left ? I mean 
wealth. Are you not richer in religion than you were in the 
world ? In religion you are much more master of all wealth 
of the world than those who are its owners, for they are rather 
its slaves than its proprietors. Also the Scripture terms them 
' men of wealth/ Psalms lxxv. 6 — meaning that wealth does 
not belong to them, but they to wealth. They continually 
struggle to acquire, increase and keep it. The more they 
heap, the more trouble and anxiety they have, and even their 
plenty, as says the wise man, hinders them from sleeping. 
Eccls. v. 2. The monks, on the other hand, want nothing; 
do not care whether the goods are dear or cheap, whether the 
seasons are good or bad, and they live (I borrow the words 
of the apostle) as having nothing and possessing all things. 
II Cor. vi. 10. As for rest of the mind, are you not one hun- 
dred times more quiet than in the world ? Ask the men of 
the world, even those who seem the most pleased with their 
position, and you shall be convinced that they at every mo- 
ment are exposed to great many contradictions and anxieties 
of which the monks are rid." 

III. — Hundred Fold relatively to Honors. 

u As to dignities, you are one hundred times more honored 
under your religious habit than you could have been in the 
world ; for the princes, great lords, bishops, and magistrates, 
who would have not considered you remaining in the world, 



JESUITISM UNVEILED. 75 

now surround you in religion with regard and respect ; and 
why 1 Because you wear the religious habit. 

" Again, God gives you the hundred fold as to rest and 
tranquillity of life. Finally, to speak more properly, he be- 
stows upon you the hundred fold in everything, and restores 
to you with usury all that you have left for his sake." 

(Idem — vol. 3d, p. 154.) 

What hypocrisy ! Do not the Jesuits exhaust all means 
of seduction to deceive their novices ? Do not they trample 
on reason, honesty, feeling, and truth, to fire their young, ar- 
dent and impulsive imaginations ? Do they not trample pro- 
fanely on the gospel, the word of Christ, in using them to 
sanction, to seal their quackery and falsehoods ? What ! we 
have seen them teaching contempt and hatred to the world, 
society, and family. They term the world and society " Egypt, 
Babylon;" their advantages, " abomination, muddy waters, 
obscenities." They term the parents " enemies of the spirit- 
ual interests of their children ;" and now they say that their 
Order is the philosopher's stone, which changes these " Egypt, 
Babylon, abominations, muddy waters, obscenities, condemn- 
able family love," into lawful, holy, and spiritual, advantages. 

What ! because they deny their families, according to Na- 
ture and God pretending that family love is a sinful pleasure, 
will they be allowed, and that in the name of Christ, of God, 
to enjoy one hundred times in the love of their unnatural fam- 
ily ] Because they vow poverty, will they be allowed to swim 
one hundred times more in silver, gold, and property ? Be- 
cause they wear a religious habit, shall the unlawful honors 
of the world be lawful for them ? And it is, I repeat it, in 
the name of Christ, of God, a profanation of the gospel that 
they try to rest this doctrine ! 

What a crime! — chiefly when they aim to tie the hands 
and feet of these confident and inexperienced novices, by flat- 



76 JESUITISM UNVEILED. 

tering their senses, after having fired their minds with fanati- 
cal and pretended celestial considerations; above all, by 
painting heaven open over their head, if they enter into reli- 
gion ; and hell reserved for them if they remain in society, in 
their families. 

Section XXIII. — Vote of Chastity. — Remedies against Im- 
purity. 

After having expatiated on the vows of chastity . . . which 
dissertation we are not allowed to produce, the Reverend Fa- 
ther Rodriguez opens his apothecary and delivers gratis om- 
nipotent remedies against the disease of impurity, as follows : 

First Remedy. — ,( \Ve must stand a certain while on one 
foot, fast, sleep very little, extend the arms in the form of a 
cross, kneel, strike our breasts, pinch ourselves, administer to 
our body some lashes ; above all, recite often the following 
prayer addressed to Mary : 

" * O Virgin ! always virgin, always helpful, give us favor 
with your Son. Grant us, tender and pure Virgin, softness 
of spirit and purity of heart.' " 

Second Remedy. — "Likewise to carry in our pocket a 
good book is a powerful remedy. As proof: an old man, 
named Nicolas, entered on a certain day into a brothel . . . 
but, having in his pocket a New Testament, he was repelled 
by the prostitute, who told him that she saw in him marvel- 
lous things. Moved by this miracle, Nicolas went to Corinth, 
where Saint Andrews cured his bad habits in obliging him 
to fast."— (Idem — vol. 3d, p. 237.) 

" Another very efficacious remedy is an ardent devotion to 
the Saints and their relics." It is demonstrated by the fol- 
lowing instance : 

Divine Demonstration of the Efficacy of this Remedy. 
M Saint Cesarius relates that a monk named Bernard, who 



JESUITISM UNVEILED. 77 

still lived in the world, went through the country, and was 
tempted against chastity. Being but little scrupulous about 
it, he was careless in avoiding temptation. However, it hap- 
pened that a shrine which he wore customarily hanging upon 
his neck, and which contained some relics of Saint John and 
of Saint Paul, began to strike his breast. As he did not un- 
derstand what it was, he did not pay a serious attention to 
this admonition, and kept his impure thoughts, until the sight 
of some object having averted his mind, the strokes of the 
shrine ceased suddenly. Shortly after, the temptation coming 
again, the holy relics renewed their strokes, advising him to 
repulse his impure thoughts. Then he understood why this 
shrine repeated these strokes. Thus he overcame the tempt- 
ation." 

(Idem — vol. 3d, p. 231.) 

Third Remedy. — "Sometimes, to rebuke the devil is 
efficacious. For instance, we must say to him : ' Go back, 
demon, miserable. What are you 1 Are you not ashamed ? 
You must be very dirty to present to me so many obscene 
fancies.' The reason of it is, that the devil is proud, and 
gives up rather than to bear such contempt." 

Divine Demonstration of the Efficacy of this Remedy. 

" Saint Gregory relates that a holy bishop of Milan, named 
Dacius, was passing at Corinth to reach Constantinople. 
Having found, in which to lodge, only a house uninhabited 
for a long while on account of the ghosts, he went there with 
all his attendants. 

" Whilst he at midnight was sleeping, the devils, under 
various forms of beasts, began to make a dreadful noise ; 
several imitated the roaring of lions, several counterfeited the 
hisses of serpents, and others the lowing of bulls. The holy 
bishop, who had been awaked by such noise, looked at them 

7* 



78 JESUITISM UNVEILED. 

with indignation and contempt : ' How admirably you have 
succeeded V said he. ' You have tried to equal God, and 
you have been changed into beasts : you represent exactly 
what you are/ * This jest,' says Saint Gregory, * confused 
them so much, that, disappearing suddenly, they left the 
house without coming back again.' 

" Saint Athanasius relates, that Saint Anthony was inces- 
santly tempted against chastity ; and that on a certain day, a 
small negro, dirty, ugly, and disgusting, fell down to his feet, 
saying : ' I have defeated a great many people, and you alone 
are invincible/ Then the Saint asked him what he was. 
The devil having answered that he was the spirit of fornica- 
tion, ' Well/ replied the Saint, < henceforth, I will despise 
you much more, since you are so despicable/ The vision 
disappeared immediately." 

(Idem — vol. 3d, p. 240.) 

Thus, some absurd and fanatical gymnastical exercises of 
the body, some prayers to Mary, a great devotion to the Saints, 
and a strong faith in the effect of their relics, and some insults 
to the devil, are the supreme remedies which the Jesuitical 
apothecary contains against the disease of impurity ; I do not 
say, against love, because their hearts being killed, they do not 
feel and do not know what it is, but I mean against their bru- 
tal passions. Also their lasciviousness is stopped and radically 
cured ! they too are chaste, as their remedies are efficacious ! 
Ah ! if their tender devotees were less faithful to them, and 
less afraid to lower their own reputation in disclosing # * * 
if decency did not prevent us to write the mysteries of their 
convents, how whitely pure they would shine ! What daz- 
zling angels they would be ! But we must seal our lips. 

As to the ridiculous miracles related, to demonstrate the 
efficacy of their remedies, we have nothing to say, except 
that they are absurd and blasphemous lies. We ought not to 



JESUITISM UNVEILED. 79 

be surprised at the impious falsehood of the Jesuits ; for not 
to care for truth, provided they reach their aim, is their prin- 
ciple. And at what aim they in raising their novices.? They 
aim to blind their minds and to kill their hearts, to put them 
into the coffin of their doctrines, and to bury them in the 
tomb of a passive submission and obedience. 

Section XXIV. — Laymen Under the Dominion of the 
Devil, but the Jesuits Holy, 

"An anchorite of Thebaida, who was a son of a priest of 
idols, related, on a certain day, to many fathers of the wilder- 
ness, that in his youth he customarily accompanied his father 
to a temple and witnessed the sacrifices. ' But once,' said he, 
1 it happened that entering in secretly, I saw Satan sitting on 
a very elevated throne, and all the infernal court near him. 
One of the chiefs of the devil approached and adored him/ 

" 'Whence do you come V Satan asked him. 

" ■ I come,' answered he, l from such a province, where I 
have stirred up a sedition, kindled war, and set all on fire 
and in blood. I come to report that to you.' 

" Then Satan asked him for how long a time he had done 
that. The devil having answered 'one month/ Satan gave 
orders to whip him instantly, for he had lost his time." 

" Another approached and adored. 

" ' Whence do you come V Satan asked him, ■ and what 
have you done V 

" ' I come from the sea,' answered the devil. ■ There I 
have excited furious tempests, sunk a great many ships, and 
drowned a crowd of people. I come to report that to you.' 

" Then Satan asked this devil what time he had spent to 
do that. He answered ' twenty days/ Thereupon Satan 
condemned him to the same punishment as the first, and for 
the same cause. 



80 JESUITISM UNVEILED. 

"Another devil came, whom Satan questioned in the same 
manner as the others. This devil having answered that he 
was coming from a city, in which nuptials were celebrated ; 
that he had stirred up quarrels and caused the death of many- 
people, even of the spouse — and all these in ten days — this 
devil was whipped too, because he had lost his time. 

" A fourth devil approached and adored. Satan questioned 
him in the same manner as the others. On the answer that 
he came from the wilderness, where having struggled forty 
years in tempting an anchorite, he had succeeded the last 
night to make him sin against chastity, this prince of dark- 
ness, rising from his throne, kissed him, crowned him, gave 
him a seat near his, and praised him extremely on account 
of his victory. 

'"In seeing that/ added the hermit, 'I thought that the 
condition of the anchorites must be much more excellent 
than that of the other men. Thereupon, I resolved to fly 
from the paternal home, and to come to the wilderness. , 

" An anchorite having been in a vision carried away into a 
monastery, where the friars were very numerous, saw a crowd 
of devils running to and fro through all the monastery. The 
angel who guided him, led him to a city which was in the 
neighborhood. Being astonished at seeing there only a devil, 
who even rested quietly at one of the doors, he asked the 
angel what was the cause of this difference. He answered 
him, that in the city every body obeying the devil, one of 
them was sufficient to keep it in sin ; that on the contrary, all 
monks of the convent trying to resist the temptations, a great 
many devils were necessary to tempt and pull down the friars. 

" A monk being proud of his own holiness, the devil ap- 
peared to him under the form of a handsome woman, who 
feigned to have lost her way in the desert. He received her 
in his cell, conversed with her, and his heart giving up to crim- 



JESUrTISM UNVEILED. 81 

inal desires, he was ready to yield to them. But the woman 
suddenly disappeared from his arms, crying out. Then he 
heard in the air great bursts of laughter, and many voices of 
demons, who, to insult him by bitter mockeries, said to him : 

" ' O, anchorite, you raised yourself up to heaven, and now 
you are lowered into the abyss ! Learn, henceforth, that he 
who is proud will be humbled !' " 

(Idem — vol. 3d, pp. 252-254,.) 

Section XXV. — Vow of Obedience. 

" Saint Ignatius, writing about obedience in the third part 
of our Constitution, teaches us that we must obey, not only 
externally — which is this first degree of obedience — but in- 
ternally, viz., in conforming our will to that of the Superior 
— which is the second degree of obedience — that even we 
must conform our judgment to his, so much so, that we think 
exactly as he thinks, believe all that he orders is right — 
which is the third degree of obedience. ,, 

(Idem— vol. 3d, p. 266.) 

Americans, pay the most serious attention to the explana- 
tion of those principles about obedience. Then you will see 
that they have been the first spring of all the crimes of the 
Jesuits, of all their impious and immoral doctrines, of all 
their dreadful history. 

The author continues as follows : 

First Degree of Obedience. — u As to the first degree of 
obedience, I say, that we must be very diligent and exact in 
doing what we are ordered to do by the Superior ; even as 
promptly as a man extremely famished rushes upon food ; or 
like a man who, loving passionately his own life, grasps all 
which will preserve it, and even more ardently. 

" Our holy founder, writing about the punctuality of obe- 
dience, says, that when either the bell rings or the Superior 



82 JESUITISM UNVEILED. 

orders, we ought to be as ready to obey as if God himself 
called us ; consequently, that we must not complete a letter 
half-formed. God has showed by many miracles how much 
he loves punctual obedience. ,, 

" A holy friar writing, the bell rang while he formed a let- 
ter. He immediately left the letter half formed and obeyed. 
At his return he found it completed with a gold dash." 

" Another lime, Jesus Christ appeared to another friar 
under the body of a very handsome child. The bell of Ves- 
pers having rang nearly at the same moment, this friar left 
him to go to Vespers. It happened that in coming back, he 
found in his cell this divine child, who told him : ' I have 
remained because you went out ; but I would have gone out, 
if you should have remained. ' 

" Another friar, having been favored with a similar appa- 
rition, and having left the infant Jesus with the same motive, 
found him at his return, under the form of a young man, 
who told him : • As much as I have grown since you left me, 
so much I have grown in your soul, and that on account of 
the punctuality of your obedience.' " 

(Idem — vol. 3d, p. 267.) 

" Saint Ignatius wills that we obey with punctuality, not 
only either the ringing of the bell, or the voice of our Supe- 
riors, but the smallest sign of their will." 

(Idem— vol. 3d, p. 267.) 

Second Degree of Obedience. — " The second degree of 
obedience consists first, in an entire conformity of our will 
to that of our Superiors, so well that ours may be identified 
with theirs. 

" Second, in an entire conformity of understanding to 
theirs, and in the identification of our feelings with theirs. 
We must believe that all which they order is right, submit 
our judgment to theirs, and that so strictly, that ours may be 



JESUITISM UNVEILED. 83 

ruled by theirs. The proof of it is that we are a burnt sacri- 
fice : then the whole victim ought to be consumed. Though 
the eyes of Saint Paul were open, he saw nothing in entering 
Damascus ; likewise, we must see nothing though our eyes 
may be open. We must judge nothing by ourselves, be led 
by our Superiors, and lay motionless in their hands.' ' 

(Idem — vol. 3d, p. 267.) 

Americans, you see what lovers of freedom are the Jesuits, 
what kind of republicans they may be. However, they appa- 
rently praise your liberal institutions, and for that you give 
them your children to educate. Later, when you shall regret 
it, and shall bewail your confidence, you will try to paralyze 
the consequences, but it will be too late ; the evil will be 
irremediable, perhaps, as it is now in many liberal countries 
of Europe. You believe they love your Republic — how 
much you are mistaken ! Really is it possible, that men 
holding such principles about obedience, can like your polit- 
ical institutions, and are fitted to raise your Republican youths, 
or fit to inculcate into them the love of their country, of the 
wise freedom, for the conquest of which their ancestors have 
shed their blood, and which they have bequeathed to their 
posterity ? O ! certainly not. We could believe, rather that 
the absurd and impious tales which they impose upon their 
novices are true and holy miracles, than to believe that they 
will and can bring up as good citizens, the youths whom 
they educate. The calamitous consequences of the teaching 
of the Jesuits, still, are but little palpable in this Union ; but, 
Americans, beware — they are artful, and have borrowed a 
false skin. 

Third Degree of Obedience. — " Saint Ignatius our founder 
in teaching us, says : * There are in religion two kinds of 
obedience, viz : the imperfect and the perfect. The first has 
two eyes, but, to its own misfortune, the second is blind ; but it 



84 JESUITISM UNVEILED. 

is precisely in its blindness that its wisdom and perfection con- 
sist. The first reasons on the orders, the second obeys with- 
out reasoning. The first is always more inclined towards one 
thing than towards another — never stands indifferent ; the sec- 
ond is like the tongue of a balance, standing without inclining 
to one side or another, and is always ready to execute what 
is ordered. The first obeys externally in executing what is 
ordered, but disobeys internally by the resistance of its mind ; 
thus it deserves not to be termed obedience : the second per- 
forms not only what is ordered, but submit its judgment and 
will to the judgment and will of its superiors, supposing 
always that they are right in ordering what they order ; it 
neither searches reasons why to obey, nor gives attention to 
the reflections coming to its mind, but obeys merely for the 
consideration that it is commanded, and because to obey in 
this manner is to obey blindly. This is the blind obedience 
which the Saints and the teachers of the spiritual life recom- 
mended to us so earnestly, and of which they have given us 
so many striking examples. ,, 

(Idem — vol. 3d, p. 280.) 

Moreover, when we term this obedience a blind one, we 
do not pretend that it must be submitted to all things which 
could be ordered, though they should be criminal, for that 
would be a dangerous error. Saint Ignatius says so ex- 
pressly — we call this obedience blind, because, in all cases 
in which we do not find a sin, we must obey simply, and with- 
out reasoning ; supposing always that what is ordered is 
agreeable with the will of God, and not look for another 
motive, except the obedience itself and the commandment. 

(Idem — vol. 3d, p. 280.) 

This explanation is hypocritical, for the Superiors of the 
Jesuits will never order a crime without exhibiting reasons 
which will justify it, and will change it into a virtuous deed : 



JESUITISM UNVEILED. 85 

witness their doctrines and history, which further shall be 
exposed. 

* Cassinus terms the blind obedience ' an obedience without 
discussion and examination,' because we must execute what 
is ordered without intruding ourselves into the seeking again 
and examining the motives. Saint John Climacus says the 
same, viz., that obedience is a motion of the will without dis- 
cussion and examination, a voluntary death, a life rid of all 
kinds of curiosities, and a deprivation of one's own discerning. 

" Saint Basilius, on these words of Jesus Christ, addressed 
to Saint Peter, and to all Ecclesiastical Superiors in his per- 
son, 'Feed my sheep' — St. John, xxi. 17 — says, that as the 
sheep yield to the leading of their shepherds and follow them 
wherever they intend to lead them, in a like manner, a monk 
must yield to the leading of his Superiors and apply himself 
to obey plainly, without reasoning about what they prescribe." 

" Saint Bernard, writing on the same obedience, says that 
the perfect obedience, chiefly for the beginners, ought to be 
without discernment, namely, adds he, that you must examine 
neither what you are ordered, nor why you are commanded ; 
but apply plainly yourselves to accomplish faithfully and 
submissively what you are ordered to execute." 

" The true obedience/' says Saint Gregory, " examines 
neither the commandments of the Superiors, nor their inten- 
tions ; because he who has abandoned the direction of him- 
self to his Superiors, is never more pleased than in executing 
what they have ordered. One does not know what it is to 
interpose one's own judgment when one knows how to obey 
with perfection." 

(Idem — vol. 3d, p. 281.) 

" Saint Ignatius, intending to instruct us about the duty of 
obedience with palpable things, uses two comparisons very 
proper and very useful to that purpose* * Let all those/ 

8 



86 



JESUITISM UNVEILED. 



says he, ' who live in obedience, be convinced they ought to 
yield to the leading of Divine Providence by the way of the 
Superiors, as a dead body which yields to an arbitrary 
handling and carrying out indifferently/ " 

" This comparison is also made by Saint Francis, who taught 
it often to his monks, using these words in Christ : ' You are 
dead and your life is hidden with Christ in God/ Col.iii.3/' 

" Effectively, a true monk ought to be so dead to the world 
that his entrance into religion may be called a civil death. 
Then, let us be as though we were dead. A dead body sees 
not, answers not, complains not, and feels not. Let us have 
not eyes to see the deeds of .our Superiors. Let us be with- 
out a word to reply when we are ordered. Let us not com- 
plain, and when we feel displeased at an order let us stifle 
the feeling. Ordinarily the dead bodies are buried with the 
oldest and most worn-out winding-sheets * T a monk must be 
the same for everything .... 

" Again, Saint Ignatius says (and it is the second compari- 
son which he uses) : ■ We must yield to our leading by Divine 
Providence, declaring his will by the mouth of our Superiors* 
as a stick which one uses to walk. The stick follows every- 
where the one who carries it. It rests where he puts it, and 
it moves only as the hand which holds it. A monk ought to 
be the same : he must yield to the leading of his Superior, 
never move by himself, and follow always the motion of his 
Superior; wherever he may be placed, charged with a high 
or low employment, be must keep this place or employment 
without rehictancy. If the stick which supports you when 
you walk, would resist even slightly your will, and would 
intend to go to the left hand when you go the right, it would 
be more cumbersome to you than useful. Soon you would 
throw it away. 

M Likewise, when you resist the hands of your Superior; 



JESUITISM UNVEILED. 87 

when you show reluctancy for the places, employments, and 
charges assigned to you ; when in your actions, will, and 
judgment, he finds opposition to the motion which he intends 
to impose upon you, certainly you are more cumbersome to 
him than useful. Consequently, if you stand in such a spirit 
of indocility, you will shortly be tiresome to all the Superiors 
who govern you, and nobody being either pleased with you 
or able to make use of you, everybody will try to get rid of 
you. Thus, you will be tossed from one house to another. 

" One carries a stick, because, bending itself, it is slight in 
the hands. A monk must be the same in the hands of the 
Superiors. 

" Saint Basilius treating the same subject uses another and 
very right comparison. ' A house-builder,' says he, ■ uses 
according to his own will the tools of his art, and it has never 
been seen that a tool has resisted the hands of a mechanic, 
and has not bent itself to all his motions. Likewise a monk 
ought to be a useful tool, and malleable to his Superior who 
is rising a spiritual building. Moreover, as the tool does not 
choose its office, in like manner a monk ought not to choose 
his employment, but leave entirely this care to his Superior. 
1 Finally,' continues this father, ■ as the tool does not move in 
the absence of the mechanic, because it wants movement by 
itself, and has only that which it receives from the mechanic ; 
in the same manner, a monk ought neither to do anything 
without being ordered by his Superior, nor dispose of him- 
self even momentarily for the smallest thing, but to comply 
always and in all circumstances with the movements and 
direction of his Superior.' 

" Behold precisely the obedience of the monks. And apro- 
pos of it, I remember that one of our fathers, who having been 
a long while Superior among us, said, that for fifteen years 
he had never given to the monks the reason of his orders. 



88 JESUITISM UNVEILED. 

" We read in the life of Saint Tgnatius, that being General 
of the Company, he assured several times, that if the Pope 
ordered him to embark in any boat whatever, anchored in the 
harbor of Ostia near Rome, and to sail on the sea without 
mast, without sails, without oars, without rudder, in one word, 
without the instruments of navigation, even without food, he 
would obey immediately, and not only without anxiety and 
repugnancy, but with a great internal satisfaction." 

(Idem— vol. 3d, pp. 285-287.) 

" The following will confirm what we have said : 

" When the Abbot Nisteron entered into religion, he told 
himself: ' I profess, now, that T and the ass of the monastery 
are identical. All which is put upon his back he carries, 
whether it may be heavy or light he does not murmur or resist. 
He bears without resentment the blows of the stick which are 
inflicted upon him, and the contempt of every body. He works 
incessantly, and is satisfied with a pinch of straw granted to 
him as food. I ought to be in the same disposition of spirit. 
Again, as an animal of burden does not go where he wishes to 
go, does not rest when he wants it, does nothing that is pleas- 
ing to him, and obeys always ; in like manner a monk ought 
to submit in all things, to the orders of his Superior, and as 
an ass works, rests, and eats, for the service of his master and 
not for his own interest ; in the same manner, the work, the 
rest, the sleep, in short, all the life and actions of a monk ought 
to reach a sole aim, the benefit of religion, of God, and riot 
his own.' 

" Surius, in the life of Saint Melany, relates an instance 
which he daily related to his nuns : 

" * A young man went on a certain day, to one of the fathers 
of the wilderness, asking permission to enter into religion. 
The holy old man, to show him in what disposition of spirit he 
should be, ordered him to strike a statue which was near his 



JESUITISM UNVEILED. 89 

cell He obeyed. Then the old man asked him if the statue 
had either complained or resisted. He answered, " No." 
The old man ordered him to renew his blows, and to 
add insults to strokes. He obeyed. After this exercise 
was repeated three times, he asked him if the statue had 
showed either any impatience or resentment. The young 
man answered, u No," adding that a statue is incapable of 
feeling/ 

" 4 Then the old man told him : " If you can bear without 
murmuring, without complaining, without reluctancy, that I 
should treat you as you have treated this statue, remain, I con- 
sent to it, you will be my disciple ; if you cannot bear it, go 
back to your home, you are not fitted for the religious life." ' 

" Saint Gertrude entreated God to soften her Superior, 
whose behavior was very exemplary, but who, ordinarily, was 
cross and rough. Our Lord answered her : * I will not rid her 
of a defect which humiliates her, and withal, is useful to you/ " 

(Idem — vol. 3d, pp. 295, 296.) 

''An old hermit had a vision of heaven. There he saw 
four classes of the just. The highest was that of the obedient. 
They wore gold chains, necklaces, and were more glorious 
than the three other classes." 

(Idem — vol. 3d, p. 299.) 

The author fills four chapters of seventy pages each, to 
prove by the Scriptures and the reason, that the Superior of 
the Jesuits ought to be considered as God himself; that they 
must obey him as God himself; that they are as criminal in 
disobeying him as in disobeying God. And having written 
on the obligation of blind obedience, even when it injures our 
health, he tries to confirm this last doctrine by the following 
instance : 

" A tyrant having cut off the breasts of Saint Agathe, Saint 
Peter appeared to her in prison under the form of a venera- 



90 JESUITISM UNVEILED. 

ble old man, and wished to cure her. She would not, answer- 
ing him that she had never used corporal remedies." 

(Idem — vol. 3d, p. 346.) 

Americans, I have laid before you the organization and ad- 
ministration of the Jesuits — their artfulness in getting novices 
— the tools with which they begin to work upon their souls — 
the degrading bodily exercises to which they submit them — 
the wrong, unnatural, and anti-Christian doctrines by which 
they mislead and delude them. I have represented the Jes- 
uits imposing upon the minds of these unfortunate novices the 
belief, that the mystical science and perfection are acquired in 
thirty lessons ; that prayer is an organic exercise ; that they 
ought to be bound to mystical conversations, to be without 
eyes, to speak with affectation ; that the Jesuitical Order holds 
from God the sublime mission to cast down Protestantism ; 
that the rules of their Order are perfect, the Order itself a 
divine one; and that, to deny its divine perfection is a heresy, 
consequently that its smallest rules ought to be observed scru- 
pulously ; that we are manure and pigs ; that humility con- 
sists in kissing the feet, in eating below the table, in lying 
down at the door of a refectory, and so on; that they ought 
to reveal all their thoughts and feelings ; that friendship is 
condemnable and denunciation a sacred duty ; that to die to 
their families, even to hate them, are sacred obligations ; that 
they must not write to their fathers, mothers, etc., or visit them, 
or think of them, because these are the best remedies against 
the disease of their love ; that the religious vows are sublime, 
for the reason that they rid them of the care of wealth, of 
raising a family, of directing themselves; that these vows are 
valuable enough to remit sin without previous confession and 
absolution; that laymen swim in mud and filth; that wealth, 
pleasures, honors, love of one's family, which they declare un- 
lawful in society, are lawful in the Jesuitical family. I have 



JESUITISM UNVEILED. 91 

exposed to you the absurd remedies which they apply to cure 
the brutal passions of their bodies, and the proofs which they 
give of their efficacy. I have related to you the instances 
which they allege to demonstrate divinely, that laymen are 
under the dominion of the devil, but themselves holy. I have 
showed their teaching on obedience, which doctrine kills in the 
human soul all the noble faculties with which God gifted us. 
Now, Americans, draw the conclusions. Judge for your- 
selves whether I was right or wrong in telling that the houses 
of noviciate of the Jesuits are novel and monstrous butcheries, 
where they immolate, not animals, not human bodies, but 
souls created in the likeness of God ; that their noviciate is 
a kind of pneumatic machine, extracting one after another all 
the faculties of the soul ; that their novices having been 
wrought upon, are in the world with living bodies but with- 
out souls, having left them at the disposal of their Superiors, 
and being merely tools in their hands and blind executors of 
their arbitrary, capricious, and criminal orders. Judge 
whether the moulders and moulded, the masters and disciples, 
are not monsters in society — whether the doctrines which 
they hold and scatter all over the world, in preaching, con- 
fessing, teaching, invading families, are any thing else than 
monstrous and subversive of society. They are so dreadful 
that strength would fail us, and our pen would fall from our 
hand, if the obligation to unveil them were not imposed upou 
us by the highest and most imperious considerations, namely, 
the interests of religion, of society, of the American Republic. 



92 JESUITISM UNVEILED. 



CHAPTER VI. 

SUMMARY OF THE DOCTRINES WHICH THE JESUITS HAVE HELD 
AND STILL HOLD, HAVE TAUGHT AND STILL TEACH. 

Section I. — Impieties. 
" We can with difficulty determine when we are, strictly 
speaking, obliged to love God." 
(TheR.F. Jesuit John Cardenas — Crisis Theologica, p. 241.) 
To us it is very easy. Good sense informs us that we are 
bound to love God as soon as our intellect can appreciate his 
gifts, and our hearts feel gratefulness. Then we must infer 
that the Jesuits want good sense and feeling. 

11 We are bidden rather, not to hate God, than to love him." 
(The R. F. Jesuit Anthony Sirmond — Defence of Virtue, 
Tract 2, sec. 1.) 

Christ, how r ever, answered the doctor of the law asking 
him what was the first and great commandment : " Thou shalt 
love the Lord thy God with thy whole heart and with thy 
whole soul, and with thy whole mind. This is the greatest 
and first commandment." St. Matthew xxii. 37, 38. We 
must conclude that the Jesuits, in holding an opposite doc- 
trine, not only are not Christians, but profess the deepest 
contempt for Jesus Christ, his gospel, and style themselves 
ironically " The Society of Jesus." 

" We may act by fear and hope" (consequently without 
love). 

(The R. F. Jesuit Anthony Sirmond, in the aforesaid book.) 
'Tis not surprising that the Jesuits, despising Jesus Christ, 
despise Saint Paul writing in his first epistle to the Corinthian 
x. 31 : "Whether you eat or drink, or whatsoever else you 
do ; do all things for the glory of God." But when we act 
without love, only by fear or hope, we do not glorify God ; 



JESUITISM UNVEILED. 93 

we are slaves working at the sight of the whip, or mercena- 
ries moving but by money. Again, are we not sons of God ? 
May we throw off this noblest of our titles, without offending 
our father ? And, to act without love is it not to throw off 
this title ? 

O Jesuits, you are very logical in not loving God, since you 
condemn the love of your families .... fathers and mothers ! 

* We are not bound by feeling to love God." 

(The R. F. Jesuit Anthony Sirmond, in the aforesaid book.) 

If we are not bound by feeling to love God, how will we be 
bound by feeling to love our fellow-creatures, fellow-citizens, 
friends, kindred, fathers, and mothers ? Does not such doc- 
trine grind the human heart ] Are not the ties binding the 
members of the same family, of the same nation, of all man- 
kind, to one another, thus rudely broken ] And, can thus a 
family, a government, society, stand even for a short time 1 
But let us not be astonished that the Jesuits hold this doctrine, 
for let us recollect that their hearts have been killed during 
their noviciate, when their masters taught them forgetful ness, 
contempt, hatred, for society and their own family. 

" If you believe by an invincible error, that God orders 
you to blaspheme, blaspheme. " 

(The R. F. Jesuit Casnedy — Theological Judgment. Ex- 
planation of the first commandmont of God.) 

We have delight in our belief, that not one among our fel- 
low-creatures, civilized or uncivilized, is ignorant and savage 
enough to think that he is ordered by God to blaspheme. 
We feel sorry in being obliged to say, that the proposition 
of Jesuits is an insult to the human family and a blasphemy 
against God. 

"A penitent cursing, provoking his Maker, and, in his anger 
being carried on to scandalous words, will only sin venially, 
for passion prevents him from appreciating what he says." 



94 JESUITISM UNVEILED. 

(The R. F. Jesuit Etienne Bauny. — Somme des peches, 
ch. v. p. 66. Work published iu 1655.) 

Anger prevents him from appreciating what he says ] But 
does not he admit the consequences who holds the principle 1 
Does not he will the effects who wills the cause] And it is 
the case when a penitent becomes angry. 

"Jesus Christ may say to you: * Come, blessed of my 
father. You have lied and blasphemed, believing that I had 
ordered you to lie and to blaspheme.' " 

(The R. F. Jesuit Casnedy — Theological Judgment.) 

O Jesuits, how far you are from the love of God ! Can 
you dare to blaspheme your Creator so dreadfully ! 

" Absolution must be bestowed, though an ignorant peni- 
tent does not know or believe expressly the mysteries of the 
holy Trinity and Incarnation. ,, 

(The R. F. Jesuit Lessius — Sacramentum pcenitentice.) 

But if this penitent does not know expressly the mysteries 
of the Holy Trinity and Incarnation, he will not know the 
mystery of Redemption ; not knowing the mystery of Re- 
demption, he will not know what is the absolution, by whom 
it was instituted, and by whom he will receive the forgive- 
ness of sins. Then, in confessing and being absolved he will 
act as an unreasonable being. 

We suppose, reply you, that he knows and believes under- 
standing^ these mysteries. If we understand your meaning, 
you will know and believe these mysteries in his stead, 
namely, he will give you a kind of power of attorney to do his 
spiritual business, but in matter of faith it is not so. Jesus 
Christ said to the blind man: "Thy faith hath made thee 
whole." St. Mark x. 52. As you see, it is not a question of 
the faith of the priest, but of one's own. St. Paul says : 
" Even the justice of God by the faith of Jesus Christ, unto 
all and upon all them that believe in him : for there is no dis- 



JESUITISM UNVEILED. 95 

tinction, for all have sinned, and do need the glory of God. 
Being justified gratis by his grace through the redemption 
that is in Christ Jesus, whom God had set forth to be a pro- 
pitiation through faith in his blood to the showing of his jus- 
tice for the remission of past sins. We account a man to be 
justified by faith. " Epistle to the Romans iii. 22-28. These 
texts mean most clearly our own faith, and not the faith of 
the others, not an implicit, but an explicit one. 

Reverend Fathers, we should be very much astonished at 
your absurd distinction, if we did not know that you, accord- 
ing to your rules and vows, must know and believe only 
what know and believe your Superiors. It is very logical 
that you carry out among Christians those principles, which 
generate the deepest ignorance, blindness, and tyranny of 
intellect, and kill, with the reason, the individual freedom. 

" The Christian religion evidently is credible, but not evi- 
dently true, because it teaches obscurely or teaches obscure 
doctrines. Again, he who professes that the Christian reli- 
gion is true, must confess that it evidently is false. Infer, 
then, that at least, it is not evident a true religion exists in the 
world : for in what manner do you hold that among the vari- 
ous religions the Christian is the most probable 1 Were the 
oracles of the prophets inspired by God ] And if I deny the 
prophecies . . . ? If I maintain that the miracles attributed 
to Christ are not true !" 

(These Philosophique des Jesuites de Caen, Soutenue au 
College Bourbon.) 

Reverend Fathers, you attack the learning and teaching of 
the universities ; you found colleges everywhere ; you pri- 
vately and cunningly insinuate and make public, by your 
creatures and Jesuits of the short gown, among all ranks of 
society, that you are the most learned and best teachers ; you 
daily deliver lectures on philosophy — then we are very much 



96 JESUITISM UNVEILED. 

astonished at your reasoning. We must infer, either that 
you do not know, or have forgotten the first rules of logic, for 
you say: " The Christian religion evidently is credible, but 
not evidently true." Reverend Fathers, listen to us. The 
third among the old rules of the syllogism (I quote them be- 
cause they are your beloved, as all are which are superannu- 
ated), this third rule, L say, is this : " Nunquam contineat me- 
dium conclusio fas est." Viz. : " That the conclusion may 
not contain the middle term." However, you say : * The 
Christian religion is not evidently true (still) it is evidently 
credible." Then you suppose that what is not evidently 
true, is evidently credible, which proposition is contrary to 
good sense. Moreover, you are bound to infer this conclu- 
sion : then the Christian religion is evidently credible — 
which conclusion contains the middle term if the argument 
is logically performed. 

But it is not all. You say that "the Christian religion is 
not evidently true, because it teaches obscurely or teaches 
obscure things." Certainly, the essence of the dogma being 
impenetrable, these doctrines are not evident, but their truth- 
fulness is evident since what God teaches is evidently true. 
And as — if I am not mistaken — you admit that Christ is 
God, then the religion which he taught is evidently true. 

You add that he who professes that " the Christian religion 
is true, must confess that it evidently is false," etc. We 
deny such anti-Christian conclusion, because it is contrary to 
the rules of logic and to good sense, and are compelled to 
proclaim that you are most illogical. When, on the other 
hand, you dare affirm that " we may not hold, that among the 
various religions the Christian is the most probable," etc. . . . 
we are obliged to denounce you to Christians as anti-Chris- 
tian, and to say, that Voltaire never spoke and wrote better 
than you in attacking the Christian religion, 



JESUITISM UNVEILED. 97 

" Besides purgatory known to every body," says Lacroix 
after Bellarmine and Guimenius, "there is another place 
which is a beautiful meadow, covered with all sorts of flowers, 
lighted brilliantly, exhaling a delicious odor, which is a delight- 
ful spot where the souls do not suffer the pain of the senses. 
This spot is the dwelling of the slight sinners, a very mitigated 
purgatory, and a kind of sanatorial prison where we may live 
without dishonor. Then, there we will not be displeased. 

" As to the other purgatory, not a sinner has spent there 
more than ten years." 

(Life of the Reverend Father Jesuit Claudius Lacroix.) 

Advertisement to slight sinners ! Children may disobey 
their parents, be disrespectful and ungrateful toward them. 
Girls may dress themselves immodestly, frequent with worldly 
intentions soirees and balls, plot sinful intrigues of love with- 
out the cognizance of their fathers and mothers. Every body 
may lie million of times, deceive, steal thousand and thousands 
of dollars — provided it may be in small thefts, namely, up to 
fifty-nine cents each time and from various persons, detract, 

slander, etc., etc for all these sins are declared slight 

by the Jesuits and by the most of the Romish Theologians. 
It is an article of faith in the Roman Catholic Church that a 
sole purgatory exists, but it makes no difference. Since the 
Jesuits pretend to be, even by Divine confirmation, the chief 
soldiers of this church, its strongest defenders, and sent by God 
himself to support it and cast down Protestantism, evidently 
they* are allowed to change the creed of this Holy Papal 
Church. 

Then, all you slight sinners be informed that, with your 
money for venial sins, you will be admitted " into a beautiful 
meadow, covered with all sorts of flowers, lighted brilliantly, 
exhaling a delicious odor," into " a delightful spot, where 
your souls will not suffer the pain of the senses." This abode 

9 



98 JESUITISM UNVEILED. 

will be to you " a very mitigated purgatory, a kind of sanato- 
rial prison where you will live without dishonor. There you 
will not be displeased." Do not fear to be excluded from this 
residence of delight, for if your venial sins are not light 
enough they will open to you the other purgatory, where not 
a sinner has spent more than ten years. 

I said [advertisement to you slight sinners !] because, as to 
myself, I will never be admitted into " this beautiful meadow, 
this delightful spot, this sanatorial prison," even into the other 
purgatory, considering that I am the greatest sinner among all 
in unveiling the Jesuits, and consequently deserving a copious 
dose of their poison called " Aqua Toffana," and to be buried 
in hell as soon as possible. 

O Jesuits, what kind of mountebanks you are ! Your fel- 
low-quacks are injurious to the people merely in stealing from 
them money, in altering their health ; but you steal from them 
incalculable treasures, and kill their souls : all this in the name 
of God. How criminal you are ! 

" Mary would prefer to be eternally damned, deprived of 
seeing her Son, and necessitated to live with the devils, rather 
than to be bred in original sin." 

(Rev. Father Jesuit Oquett — Sermon preached at Ascala, 
1600.) 

In truth, we do not know at what the Jesuits aim in holding 
a so unnatural belief. If they intend to extol Mary, they on 
the contrary degrade her the lowest possible, in denying to 
her the most natural and noblest feelings. 

What is the strictest duty of a mother 1 The maternal love. 
What is the glory and crown of a mother ? The maternal 
love. What is the happiness of a mother ? To see her son 
continually; to live near him, beneath the same roof; to 
partake of his troubles, anxieties, sufferings, successes, joys, 
pleasures ; to mingle and identify her mind and heart with 



JESUITISM UNVETLED. 99 

his mind and heart; in one word, to lavish on him her cares, 
solicitude, tenderness, and boundless love. Her irremediable 
sorrow is to live far from him, without hoping to meet him 
again — to see him dying. However, the Jesuits dare assure 
that " Mary would prefer not to see her Son .... rather 
than to be bred in original sin." What insult, what injury, 
to the maternal heart of the mother of Christ ! 

Again : all men coming into life are guilty of original sin. 
Then, Mary being one of the daughters of Adam, ought to 
partake of the condition of her fellow-creatures, and like them 
to be guilty of original sin. It follows, that to suppose she 
would claim such a privilege and stand above the human 
family, is a slander against her humility, and is to charge her 
with selfishness, blind pride, despising and denial of her fam- 
ily. Also, how far from truth, from the feelings of Mary, the 
Pope and the Bishops have been and are, in celebrating an- 
nually, and that with a solemn rite, the feast of the " immac- 
ulate conception," and in exhibiting Societies under this 
calling. 

The Jesuits add, that " Mary would prefer to be eternally 
damned and necessitated to live with the devils, rather than 
to be bred in original sin." Decidedly they forget logic, for 
the Scripture informs us that the sinners only shall be eter- 
nally damned and necessitated to live with the devils. Then, 
the Jesuits suppose that Mary would prefer to be guilty of 
actual sins rather than of original sin. 

We must infer from the above reasonings, that if the Jesu- 
its intend to extol Mary with such doctrine, they on the con- 
trary degrade her as low as possible ; that if they intend to 
injure her, they succeed wonderfully. If Mary lived among 
us, she would reproach them with the same. 

" Saint Ignatius saw the souls of his fellows arising to 
heaven and stopping to converse with him. They foretold to 



100 JESUITISM UNVEILED. 

him that every Christian wearing the Jesuitical habit should 
have the privilege to gro straight to heaven." 

(Compendium, p. 43 — Several mystical books.) 

We could laugh at such a modest tale, if it were not a de- 
ceitful and profane lie. 

Question. — " What will we see in the Paradise V 9 

Ansiver. — " We will see the very sacred humanity of Jesus 
Christ, the adorable body of the Virgin Mary, and those of 
the other Saints, without reckoning thousands and thousands 
other beauties." 

Question. — " Will our senses enjoy the pleasures which 
pertain to them here ?" 

Answer.— " Yes. And, O admiration ! they will eternally 
enjoy them without disturbance." 

Question.— -" What ! the hearing, the smelling, the taste, the 
touching ; will they have all the pleasures of which they are 
capable ?" 

Ansiver. — " Yes, undoubtedly, the hearing will be charmed 
with the softness of sounds and harmony. The smelling will 
enjoy the pleasures of odors and perfumes. The taste will be 
flattered with savors. Finally, the touching will be entirely 
satisfied." 

Question. — " If we speak in the Paradise, I should be de- 
sirous to know in what language it will be V 9 

Answer. — " Likely in the Hebrew language, which God 
taught the first man, and which Jesus Christ has spoken. We 
will be allowed, too, to speak the language of our choice, since 
all are familiar to the blessed." 

Question. — " How will the blessed be dressed V 9 

Answer. — %i They will be dressed with glory and light. All 
parts of their bodies will shine according to what they will 
have suffered for God." 

(The Reverend Father Jesuit Pomet — Catechism of The- 
ology, published in Lyons, France, 1675.) 



JESUITISM UNVEILED. 101 

What ! Reverend Fathers, we will see in the Paradise the 
adorable body of the Virgin Mary ] Then you are idolaters. 
We will see the bodies of the other Saints, without reckoning 
thousands and thousands other beauties. But you are lasciv- 
ious, even blasphemously lascivious. Our senses will enjoy 
the pleasures which pertain to them here ! Beware ; you 
are voluptuous, and profanely voluptuous. The hearing will 
be charmed with the softness of sounds and harmony ! Then 
we will find, in the Paradise, instrument-makers and music- 
teachers, artists What do you say 1 You materialize 

the Paradise. The smelling will enjoy the pleasure of odors 
and perfumes ! Then we will have gardens, parterre, flow- 
ers, trees What material and epicureal Paradise ! 

The taste will be flattered with savors ; namely, our tables 
will be delicate, Qur meals the most refined, our drinking the 
most exquisite and exciting. What delight for the gluttons ! 
The touching will be entirely satisfied ! O, Reverend Fa- 
thers, we refuse to go to your Paradise ; the society will be 
there too impure .... 

We close our reflections about it, in recalling to you these 
words of Christ : " In the resurrection they shall neither 
marry nor be given in marriage, but shall be as the angels of 
God in heaven." St. Matthew xxii. 30. 

Reverend Fathers, you add, that likely we will speak in 
Paradise the Hebrew language that we will be al- 
lowed, too, to speak the language of our choice, since all are 
familiar to the blessed. Dear Fathers, we are very grateful 
to you for this precious discovery ; but we could feel more 
grateful had you informed us whether we will be obliged to 
get teachers of these languages, or will learn them by intui- 
tion. You add, that all parts of the blessed bodies will shine 
according to what they may have suffered for God ! What en- 
couragement for the young men and girls, for the chaste men 

9* 



102 JESUITISM UNVEILED. 

and women We stop ; it is odious and disgusting 

above all expressions. 

Chapter 73. — " Men and women will enjoy in the Paradise 
masquerades and ballets." 

Chapter 74. — " The angels will dress themselves as the 
women — will appear to the Saints with rich female orna- 
ments, curled hair, with petticoats, and fardingales, and mus- 
lin shirts." 

Chapter 58. — " Each blessed will have in heaven a partic- 
ular residence. Jesus Christ will dwell in a splendid palace. 
There will be wide streets and large public squares, castles 
and citadels." 

Chapter 22. — " The supreme pleasure will be to kiss and 
embrace the bodies of the female blessed. They will bathe 
in springs destined for the purpose, and will sing like the 
nightingales." 

Chapter 65. — "Women will have beautiful and long hair. 
They will adorn themselves with ribbons ; their dress and 
head-dresses will be the same fashion as here below." 

(The Reverend Father Jesuit Hendriquez — Occupation 
des Saints dans le ciel.) 

Reverend Fathers, you assure us that men and women will 
enjoy in Paradise masquerades and ballets ! But the mas- 
querades and ballets are the pomps of the world, the works 
of Satan. Then the Paradise in which dwell the blessed, 
Jesus Christ and G-od, is the world which Christ has cursed ; 
the kingdom of Satan, of which the blessed, Jesus Christ and 
God, are the subjects. Jesuits, you are dreadfully impious. 

You add, that the angels will dress themselves as women, 
will appear to the Saints with rich female ornaments, curled 
hair, with petticoats, and fardingales, and muslin shirts ! Then 
Paradise is an angel's retiring-room, a parlor of coquetry. 
The gospel, even the Roman Caiholic church, teach that the 



JESUITISM UNVEILED. 103 

angels are pure spirits ; and still you give them curled hair, 
petticoats, muslin shirts. The lascivious ought to be very- 
glad of your discovery, and vote thanks to you ; the mer- 
chants of novelties, too, for they will make money in keeping 
splendid stores, and, with greater reason, the manufacturers 
of these angelical dresses. 

According to you, Reverend Fathers, the blessed will have 
in heaven their particular abodes. Jesus Christ will dwell in 
a splendid palace. There will be wide streets and large pub- 
lic squares, castles and citadels. Please tell us what will be 
the material of these particular houses, of this splendid palace 
of Jesus Christ, and where they will be situated — whether in 
cities, surrounded by fragrant trees, or in the country, among 
amorous woods. Still you give us a kind of information, in 
assuring us that in Paradise we will find wide streets, large 
public squares, castles and citadels. But you lead us into 
another labyrinth ; for, who traced these streets and squares ? 
Who built these houses, palaces, castles, and citadels, and on 
what ground ? On a planet or a star ] Moreover, you sup- 
pose that Paradise will be organized into a feudal political 
system ; that the blessed will be divided into bondmen and 
lords ; that the lords will war against each other, will have 
armies, and will keep garrisons in these citadels. O Jesuits, 
be kind enough to inform us in what page of the gospel you 
have read your teaching. 

Moreover, you say that the supreme pleasure of the blessed 
will be to kiss and embrace the bodies of the female blessed ; 
that these female blessed will bathe in springs suited for the 
purpose ; that they will sing like the nightingales. Reverend 
Fathers, let us say to you that your Paradise is merely that 
of Mahomet, and worse — that it is a brothel, and nothing 
else ; that you must keep it for yourselves and your devotees. 

When you add, that in Paradise women will have beautiful 



104 JESUITISM UNVEILED. 

and long hair, that they will adorn themselves with ribbons, 
that their dress and head-dresses will be in the same fashion 
as here below, we feel sorry on account of your blasphemy, 
but not at all surprised. Christ has said, " Out of the abun- 
dance of the heart the mouth speaketh." St. Matthew xii. 34. 
You are so fond of ladies finely dressed, chiefly to confess 
them ! Also, they know your blind side, and surround your 
confessionals, particularly when they are tired of their hus- 
bands, and, with your hand on your conscience, you know 
who averted them from the love of their husbands ; you know 
why you confess them weekly, and make them come to you, 
under the pretext of direction of conscience, many times a 
week. Of course you answer that your motives are laudable; 
but were you sincere, you should recite a great " mea. culpa 
— mea. culpa — mea maxima culpa." 

Americans, however the Jesuits declare with a loud voice 
that they are the Saints of the Roman Catholic Church, her 
strongest pillars, particularly against Protestantism, and the 
main soldiers of Popery .... if you must judge the other 
monks, the nunneries, and secular priests, by them, the con- 
sequences will be mostly honorable to the Romish Church; 
you will have for its leaders the most favorable opinion, the 
highest consideration and esteem. 

" The Reverend Father Jesuit Cotton, confessor of Louis 
XIV., King of France, asked the devil, in exorcising a pre- 
tended possessed, whether or not he had nails before the 
seduction of Eve." (Compendium — p. 53.) 

This demand at the first sight seems a foolish one, but it is 
a will of ability and artfulness. As this Reverend Father 
Jesuit was very influential on the mind of the King (witness 
the history of France), he tried to blind and deceive the pub- 
lic opinion, in giving the people occasion to say, that a man 
of so feeble spirit was not dangerous. 



JESUITISM UNVEILED. 105 

"In Malabar and China, the Jesuits allowed the converts 
to worship the images of idols, provided they would secretly 
carry a crucifix." 

(Magnum Bellarium Romanum — p. 388.) 

Is not this compliance an idolatrous one? Of course. But 
religion in the hands of the Jesuits is merely a political lever 
to grow up wealthy, powerful, and to reach their criminal 
aim, viz., to obtain for the Pope the universal monarchy. Also 
let us listen to Pascal, the celebrated mathematician : 

" By their easy and obliging behavior, as the Father Petau 
terms it, the Jesuits yield to every body. If any one comes 
to them resolved to restore what he stole, fear not they pre- 
vent him from it. They will, on the contrary, praise and en- 
courage a so holy determination. If another come to them 
and by absolution without the previous restitution of which 
he stole, it shall be the most entangled case if they do not ab- 
solve him. Thus they keep their friends, and justify them- 
selves against all their enemies. They answer, when accused 
of an extreme compliance, by exhibiting the names of their 
austere confessors, and by showing noisily some of their books 
which treat about the severity of the Christian law. Then it 
happens that the ignorant, and those who do not investigate 
carefully their artfulness, are satisfied with such justification. 

" The Jesuits have answers for all tastes, and are so com- 
plying, that, when they are in a country where a Grod crucified 
is considered as a folly, they suppress the scandal of the cross, 
preach a Christ glorious, and no Jesus Christ suffering. They 
did so in China and in India, where they permitted to the 
Christians even idolatry, by the cunning invention of an im- 
age of Christ hid under their clothes, to which they should 
mentally offer the public adorations, addressed either to the 
idol Cachinchoam or to their Keum-fucum." 

(Pascal — Cinquieme Lettre Provinciale, sec. 5, 6, et 7.) 



106 JESUITISM UNVEILED. 

The same writer adds, on the impious compliances of the 
Jesuits : 

" I went to an obliging casuist of their Society. After some 
indifferent themes of conversation, I told him that to fast is 
tiresome for me. 

" This Father urged me to make an effort. He still felt 
moved, and tried to find some grounds of dispensation .... 
Finally, he asked me if I did not rest well in going to bed, 
having not supped. 

11 ' No/ I answered, ' and by this reason I must sometimes 
take my light meal at noon, and sup in the evening.' 

" * I am very glad,' replied he, * to have found this lawful 
way to relieve you. Be quiet,' assured he ; ' you are not 
bound to fast. I will not that you believe merely on my de- 
cision : come to the library.' 

u I went there. He took Escobar, and looked for the case. 
Then he told me : 

" * Behold the Tract, ex. 13, No. 67.' (Question.) ■ Is he 
who cannot sleep, having not supped, obliged to fast V (An- 
swer.) ' Not at all. Are you not pleased V 

" * Not quite,' I answered, ' for I can fast in taking my light 
meal in the morning, and my supper in the evening.' 

" ■ Look at the sequel,' added he, * they have foreseen all 
cases.' 

" * And what shall happen,' I asked, * if I sup in the even- 
ing ? Is it not necessary to take the light meal in the morn- 
ingV 

" ' I am ready,' replied he ; ' even in this case we are not 
bound to fast, for nobody is obliged to change the hour of his 
meals.' 

" * O, what good reason !' I exclaimed. 

" ' Tell me,' pursued he, * if you drink a good deal of wine V 

" * No, my Father,' I answered, * I cannot bear it.' 



JESUITISM UNVEILED. 107 

" ' I asked you this,' replied be, ' to inform you that you 
may drink wine in the morning, and according to your want, 
without breaking fast. Moreover, wine fortifies a little. Look 
at this decision, No. 57.' — * May w T e, without breaking fast, 
drink wine even a good deal, and according to our will V — 
* Yes, even hypocras.' 

" ' I had forgotten this hypocras,' said he ; ' I must write it 
in my records/ 

" ' This Escobar is an honest man,' I said. 

" ' Every body likes him,' replied the Father Jesuit." 

Pascal adds : 

" "Will you say, Jesuits, that the profane and coquettish pic- 
ture of piety which traces Father Lemoine in his book, ■ De- 
votion Aisee,' does not inspire rather contempt than respect 
for Christian virtue ? Is not all his book of moral pictures 
written the same way ] Is this Ode of the seventh book, 
headed ' Eloge de la Pudeur/ worthy of a priest] — ode in 
which this Father Jesuit says, in each stanza, that the most 
prized things are roses, grenads, mouth, and tongue ? And 
it is among these gallantries, shameful to a monk, that he 
dares haughtily mingle these blessed spirits who stand before 
God, and of which Christians ought to speak only with ven- 
eration : 

" ' Les Cherubins, ces glorieux 
Composes de tete et de plume, 
Que Dieu de son esprit allume, 
Et qu'il eclaire de ses yeux ; 
Ces illustres faces volantes 
Sont toujours rouges et brulantes, 
Soit du feu de Dieu soit du Jeur, 
Et dans leurs flammes mutuelles 
Font du mouvement de leurs ailes 
Un eventail a leur chaleur, 

Mais la rougeur eclate en toi, 



108 JESUITISM UNVEILED. 

Delphine avec plus d'avantage, 
Quand l'honneur est sur ton visage 

Vetu de pourpre comme un roi.' 

***** 

[translation.] 

" The cherubs, these glorious beings, composed of head 
and feather, whom God with his spirit fires, and with his eyes 
lights ; these illustrious winging faces are always crimson and 
burning, either with the fire of God or with their own ; and, 
in their mutual flame, with the motion of their wings, fan their 
ardor. But redness shines in thee, Delphine, more attract- 
ively when honor is on your face colored with purple as a king." 

" Do you think, Jesuits, that the preference of the redness 
of Delphine to the ardor of these spirits, who have but that 
of charity, and the comparison of a fan with these mysterious 
wings, are very Christian in a mouth which consecrates the 
adorable body of Jesus Christ ? Is it not true that, if justice 
was rendered to him, he could not escape censure % Of course, 
he, to preserve himself, would allege what he reports in the 
first book, and which is not less censurable, namely, that Sor- 
bonne has not jurisdiction over Parnassus; but is it not for- 
bidden to blaspheme, either in poetry or in prose ? Suppose 
that this allegation may justify him, at least this other passage 
of the preamble of the same book could not be spared, viz., 
that the water of the river, on the bank of which he composed 
these verses, is so fit to inspire poets, that, though it could be 
changed into holy water, it could not expel the demon of 
poetry. 

" Moreover, is it possible to justify the passage of the Fa- 
ther Garasse in his book — ' Somme des Verites Capitales de 
la Religion* — in which (p. 649) he unites blasphemy to heresy, 
in writing On the sacred mystery of incarnation as follows : 



JESUITISM UNVEILED. 109 

c The human individuality has been grafted, or put on horse- 
back, on the individuality of the word.' 

" Likewise, is it possible to justify what the same author 
says about the name of Jesus, ordinarily represented with the 
letters I H S, viz., that many have blotted out the cross to 
keep only these letters, meaning a Jesus stripped V 

" O Jesuits ! this shows how unworthily you treat the reli- 
gious doctrines." 

(Pascal — Lettres Provinciales — Onzieme Lettre, p. 25, 26.) 

" We may discard our title of Christian, and act as the 
worldlians act, though what we will do may not be, properly 
speaking, permitted by the gospel." 

(Compendium — p. 61.) 

O Jesuits, with what fidelity you paint yourselves ! What 
a precious key you give us to unlock and penetrate the sanc- 
tuary of your crimes ! What leading thread you put in our 
hands to explore the windings of the labyrinth of your history ! 
How faithfully and carefully you have practised this hypo- 
critical maxim! In feigning humility, you grew up power- 
ful. In feigning chastity, you were allowed to be refinedly 
licentious. In feigning piety, you reached consideration. In 
feigning devotedness to youth and solid learning, you obtained 
by gratuitous donations many thousand colleges, filled with 
numberless scholars, who paid very dear for the superficial 
instruction sold to them by yourselves. In feigning poverty, 
you acquired immense wealth. In feigning prodigality, \ou 
became lucratively covetous. In feigning idolatry, you ob- 
tained from the Emperor of China money, dignities, even a 
living in his palace. In feigning sensibility, you gained the 
devotedness of the rich and noble ladies. In feigning com- 
miseration towards the poor, you harvested a countless amount 
of alms which you either pocketed, or politically distributed 
to obtain the brutal favor of the mob. In feigning servility 

10 



110 JESUITISM UNVEILED. 

before the secular clergy, you oppressed them. Tn feigning 
zeal in the diocesses, you usurped the jurisdiction of the bish- 
ops. In feigning a sublime and mystical doctrine, you gained 
the consciences and all the faculties of the soul, and between 
us I could add, the bodies of the devotees. In feigning to 
have discovered a rosy road leading to heaven, namely, in 
dancing, immodestly dressing, tissuing sinful intrigues of love, 
spending time frivolously and voluptuously, etc., you became 
the confessors and directors of the rich, influential, and noble 
ladies, who paid largely for your sacrilegious compliances 
with money and protection, and in getting for you charges, 
dignities, wealth, in serving all your ambitious and criminal 
desires. In feigning to find an easy way to lead to Paradise 
the mistresses of kings, you obtained their favor, gratitude, 
gifts, and rewards, of every kind. In feigning that the gospel 
maybe understood for the great of the world differently than 
for the people, you won their benevolence and support. In 
feigning love of royalty, and in widening the narrow way of 
the gospel, you obtained the confidence of Kings and Empe- 
rors ; were admitted to their councils ; imposed your views 
upon them in God's name ; confessed, absolved, and gave them 
the sacrament, in spite of their tyrannical and criminal be- 
havior. And for what 1 All this, to kill them after a while 
if they did not obey passively your wishes, which were in the 
style of the court imperious orders. In feigning friendship 
for the ministers of Kings and Emperors, you disgraced and 
banished them from the courts. In feigning republicanism, 
you invaded the Republics, fomented disunion, hatred, and 
kindled civil war, to dissolve them — to reach by these means 
your pretentious and criminal aim, viz., to conquer for the 
Pope the " universal monarchy," which through him you 
would possess. Finally, in feigning devotedness to all forms 
of governments, you disturbed all. In feigning the most sin- 



JESUITISM UNVEILED. Ill 

cere attachment for the Princes, Kings, and Emperors, you 
betrayed them all, except the Popes, or at least Papacy. 

O Jesuits, how faithfully and carefully you have disre- 
garded your title of Christian — I mean your Christian obli- 
gations — and acted as the worldlians act, and worse than 
them; though what you did was not, properly speaking, per- 
mitted by the gospel ! 

" The obligation of hearing mass is fulfilled though we do 
not intend to hear it." 

(The R. F. Jesuit Vasquez, in his Theology, Article, Mass.) 

According to the belief of the Roman Catholic Church, mass 
is the renewing of the sufferings and death of Christ to redeem 
us. Christ leaves heaven at the order of the priest pro- 
nouncing the words of consecration, and replaces the bread 
and the wine, which are no longer called bread and wine, but 
the body, the blood, the soul, the Divinity of Jesus Christ, 
and keep only the form and appearance of bread and wine. 

Thus, to assist at the mass is one of the most serious and 
sacred actions which we can imagine : to fulfil respectfully 
and devotedly this service, is the most sacred duty. And we 
can fulfil the obligation of hearing mass without intending to 
hear it ! O ! certainly not : it would be to laugh at Jesus 
Christ. Such a doctrine is an insult to him. 

'■ The obligation of hearing mass is fulfilled, even while 
beholding women with concupiscence." 

(The R. F. Jesuit Escobar — Moral Theology — Tract 1.) 

Jesuits, can we be astonished at seeing, that in the Catholic 
countries you are surnamed the Fathers with wide sleeves 1 
at seeing your confessionals crowded with dissolute men and 
women, chiefly with the rich and noble families whom you 
absolve, and to whom you administer the sacrament although 
they give public scandal? But you make your trade; you 
get honors and money ; it is all. Why care for the remain- 
der 1 Deny that, if you are impudent enough. 



112 JESUITISM UNVEILED. 

" I have been taught by the blessed Mary .... that in 
looking upon a woman with unchaste desires, we fulfill the 
obligation of hearing mass, even if we had not intended to 
fulfil it." 

(The R. F. Jesuit Masarrennas — Tract 5.) 

Advertisement to the licentiousness. If they want money 
to go to the theatres, or rather to the # *, they may go to 
church. There they will enjoy very cheap, for they will pay 
nothing. Even they will hear the mass; they will fulfil a 
religious and sacred obligation. It is so true that the blessed 
Mary has revealed it to the Jesuits. And, Reverend Fathers, 
you do not feel ashamed ! 

" Is not a man having unworthily taken the sacrament at 
Easter, obliged to commune anew ? I answer, ' No : be- 
cause he has fulfilled the duty imposed upon him by the 
Church. The law which obliges to take communion binds 
only to the substance of the action, and a sacrilegious com- 
munion is sufficient." 

(The R. F. Jesuit George Gobat — Ouvres Morales. Tome 
1, Traite 4, p. 253 — Publiees a Douai en 1700.) 

The Jesuits must suppose that the laws of the Roman 
Catholic Church are very despicable, to lower them in such 
a manner. But do they care for the laws of the Roman 
Church, when, as we will see in the summary of their history, 
they handle religion as a political lever ; when they consider 
the laws of their church as a way for making money? So it 
has been by their counsel that the pretended and celebrated 
dress of Jesus Christ has been honored at Treves, France, 
which quackery afforded to the priests an immense annual 
revenue. It has been by their counsel, too, that My Lord 
Affre, Archbishop of Paris, had exposed to the veneration of 
the people a nail which, even now, affords a great amount of 
money. 



JESUITISM UNVEILED. 



113 



Section II. — Simony. 

" If we bestow a sacrament or another holy thing, aiming 
at a lascivious pleasure which we consider as a reward of our 
compliance, and not merely as a pure gift, we shall be guilty 
of Simony and profanation. It is the case of a man who 
would grant a benefice to a brother for the favor of lasciv- 
iousness committed with his sister. However, if this man, 
having * * # with the sister, grants the benefice to the brother 
under color of gratefulness, he commits only a kind of 
irreverence." 

(The R. F. Jesuit Vincent Filliucius — Moral Questions — 
Tome 2, ch. 7, p. 616.) 

What can we infer from this doctrine ? We may and are 
logically compelled to infer, that religious things are a spir- 
itual merchandise of which the Jesuits are the storekeepers ; 
that, according to a greater or less ability and artfulness in 
dealing, they will be allowed to get less or more money ; that 
the sole difference between the goods-merchants and them 
will be, that the first shall be termed profane dealers, and the 
Jesuits sacred dealers. What must we infer again from this 
doctrine 1 That the Jesuits would imitate Judas : would sell 
Jesus Christ for a few pieces of money if he should come 
again into this world. This conclusion is evident, for, since 
they deal with the gospel of Christ, they undoubtedly would 
deal with his own person. 

O religion of the Saviour, into what hands art thou fallen ! 

11 Simony and Astrology are lawful." 

(The R. F. Jesuit Ars. cle Kin — Theol. Tripartita, Tome 
2, Tract 5, ch. 12 : published in 1744.) 

Astrologers, fortune-tellers, mountebanks of every denomi- 
nation, flock together ! The Jesuits will grant you licenses 
and letters-patent for exercising your honorable and useful 

10* 



114 JESUITISM UNVEILED. 

trade. These licenses and letters-patent will be valuable, for 
the Jesuits (at least they say so) hold such power from God 
by letters of attorney, which He bestowed upon them as His 
lieutenants in this world. 

Simony has been declared lawful by fifteen theologians of 
the Jesuits. 

Section III. — Perjury, 

" We may swear in a slight or grave matter without the in- 
tention of holding our oath, if we have good reasons to swear." 

(The R. F. Jesuit Cardenas — Crisis Theologica — Ques- 
tion Oath) 

" If a woman hides her dowry after the confiscation of the 
property of her husband, she may answer, at request, that she 
hid nothing, by understanding, ' nothing belonging to her 
husband/ 

" When a crime is secret we may deny our guilt, by under- 
standing, * public crime.' " (The R. F. Jesuits Stoz — 
Tribunal de la penitence.) 

" We may swear in a slight matter intending not to hold 
our oath, if our reasons for swearing are valuable. 

Question. — " To what is a man bound swearing fictitiously, 
and aiming to deceive ? 

Answer. — " To nothing by the virtue of religion, since his 
oath is false. He is still bound by justice to fulfill what he 
has sworne" (Compendium a Pusage des Seminaires, par 
Tabbe Moullet — publie a Strasbourg en 1843.) 

" A man who has been compromised, and who is now 
necessitated to swear that he will espouse the girl with whom 
he has been surprised, may swear that he will marry her, by 
understanding, ' If I am compelled to it, or if after a while 
she pleases me.' 

" If any one wishes to swear without keeping his oath, he 
may mutilate the words. For instance, he may say * uro,' 



JESUITISM UNVEILED. 115 

instead of ' juro ;' in suppressing the 'j,' then he says, 'I 
uro,' which means ' I burn,' instead of 'juro,' which means 
* I swear.' Then it is merely a venial sin." (The R. F. 
Jesuit Sanchez — Theological works. — Question Oath.) 

" Questioned about a theft, which you have committed in- 
tending a compensation, or about a loan which you owe, not 
having paid it, or which you at least owe not actually, either 
because the term is out, or because your poverty excuses you 
from paying, you may, in such case, swear that you did not 
receive a loan, by understanding, ' in order that you may be 
bound to pay instantly,' for the judge aims only at the end." 
(The R. F. Jesuit Castropaolo — Virtue and Vice, p. J 8.) 

" We may swear that we did not a thing, though we have 
done it, by understanding within ourselves either « any particu- 
lar day,' or ' before we are born.' Likewise, such expedient 
is frequently convenient and justifiable, when it is necessary 
or useful to our health, honor, or social station." (The R. F. 
Jesuit Sanchez — Opera Moralis. — Part 2, Book 3, ch. 6.) 

" If you have killed Peter in defending yourself legally, 
you may swear before the judge that you did not kill him, 
by understanding, * unjustly.' 

" If you are a merchant, you may, when the purchasers 
tax your goods too low, use a false weight, and in conscience 
deny your action with oath before the judge, by understand- 
ing, ' the purchaser did not suffer on account of it.' " (The 
R. F. Jesuit Gobat — Moral Works, Tome 2d, p. 319.) 

Then, Americans, down with oath ! Down with your 
magistrates ! Down with your judges ! Down with justice ! 
Down with your tribunals ! Down with your courts ! Down 
with the officers of your States ! Down with your Governors ! 
Down with your Legislative Assemblies ! Down with your 
Senates ! Down with your Representatives to Congress ! 
Down with your Senators ! Down with your President ! 



116 JESUITISM UNVEILED. 

Down with your Republic ! Down with your nation ! Down 
with society ! Live disorder, injustice, hatred, civil war ! 
Live anarchy ! 

What consequences ! And still, perjury generates them 
directly. O Jesuits, what deadly foes of society you are ! 
What profanation, what impiety, to dare to teach perjury, 
chiefly in the name of God ! 

Perjury has been taught by thirty theologians of the Jesuits. 

Section IV. — Probabilism. 

" A confessor may follow the probable opinion of his peni- 
tent without caring for his own, and that, even when the 
probable opinion of the penitent is injurious to a neighbor, 
as for instance, if it is a question of not restoring what has 
been stolen." (The R. F. Jesuit N. Baldel — Disputes sur 
la Theologie Morale, Livre 4, p. 402.) 

Then we may act against our own conscience, provided 
that we follow the opinions of the others. We consider such 
teaching from the Jesuits as a natural consequence of their 
principle of blind obedience. 

Moreover, we must infer from such doctrine, that we may 
steal — for, to cause the spoliation of another is an injustice, 
a pure theft. 

" An opinion is probable when it is taught by a single doc- 
tor, and we may follow it." (The R. F. Jesuit Peter Nicole.) 

This doctrine is the most injurious to society that we can 
conceive. It is the spring of all misdeeds ; for the Romish 
and chiefly Jesuitical Theologians having authorized and 
taught all kinds of crimes, without one exception, the wicked 
are allowed to give way to their criminal propensities, and to 
believe that their crimes are virtuous deeds. 

" The followers of Probabilism ought to be called * virgins/ 
because they do not commit a venial sin." (The R. F. Jes- 
uit Caramuel — Fundamental Theology, p. 134.) 



JESUITISM UNVEILED. 117 

Then drunkards, liars, slanderers, perjurers, thieves, mur- 
derers, etc. ... all the members of this virtuous family shall 
be called not only " holy," but " virgins" for in following 
Probabilism their crimes are changed into acts of virtue. 

God alone knows what numberless and deadly fruits this 
doctrine has yielded since it has prevailed. 

Section V. — Gluttony. 

Question. — " Is not gluttony a mortal sin ?" 

Answer. — •' Yes and no. To eat and drink without neces- 
sity to vomit, provided still that health may not be injured, is 
a venial sin. Even if vomit is previously foreseen, it is but 
a venial sin." (The R. F. Jesuit Busembaum. — Theologia 
Moralis — Article, Gluttony.) 

Cheer up, Reverend Fathers, bring customers to your con- 
fessionals ! It is preferable to get the friendship of the rab- 
bles, rather than that of honest men. Enjoy drunkards ! 
Do not fear hell ! Christ either mistook or deceived you in 
saying by the mouth of Saint Paul : " Nor drunkards, nor 
. . . shall possess the kingdom of God." 1st Epistle Cor. 
vi. 10. Since you are guilty only of a slight venial sin, you 
will be admitted into " a beautiful meadow covered with all 
sorts of flowers, lighted brilliantly, exhaling a delicious odor," 
into " a delightful spot where the souls do not suffer the pain 
of the senses," into " a sanatorial prison where you will live 
without dishonor. There you will not be displeased !" 

" A man is not drunk whilst he can discriminate somebody 
from a cart loaded with hay." (The R. F. Jesuit Busem- 
baum. — Theologia Moralis — Article, Gluttony.) 

Bravo ! Reverend Fathers, exclaim in clasping hands the 
friends of brandy and whisky. What soft fathers and tender 
friends of human frailty you are ! You, however, understand 
and appreciate all the inebriating, all the voluptuousness ly- 



118 JESUITISM UNVEILED. 

ing in the bottom of the bottle. Since you are worthy of our 
society, let us touch glasses and drink to our friendship and 
fraternity ! Let us not fear to empty many glasses : can we 
not always discriminate our fellow creatures from a cart 
loaded with hay ? 

Section VI. — Falsehood. 

"Amphibologies are permitted for a just cause. Thus, as 
the Latin word, ■ G-allus/ means either a * cock' or a ' French- 
man/ though I have killed a Frenchman, I may answer * no/ 
by understanding a ( cock/ Likewise, as the Latin verb, 
1 Esse/ means either, * to be/ or ' to eat/ when I am asked if 
Titius is at home, I may answer, ' no/ though he is at home, 
by understanding, ' He does not eat there/ (The R. F. Jes- 
uit Sanchez — Moral Theology.) 

" You may have two confessors ; the one for the mortal sins 
and the other for the venial, in order to keep the esteem of 
your customary confessor. You must, however, not remain in 
the mortal sin by abusing this latitude/' (Common teaching 
of the Theologians of the Jesuits and of other Romish Doctors.) 

" This man does not lie who says : ' I did not such a thing/ 
though he did, provided he fashion his negotiation as an able 
man ought to do." (The R. F. Jesuit Sanchez — Opera 
Moralis.) 

" If you believe invincibly that you are ordered to lie, lie/' 
(The R. F. Jesuit Casnedy — Theological Judgment, p. 278.) 

" Intention regulates the righteousness of our actions. Con- 
sequently, a man does not lie in swearing that he did not such 
an act when he did it, by understanding, * this day/ or if he 
pronounces aloud, ' I swear/ and mentally inserts ' I say that 
I did such a thing." (The R. F. Jesuit Filicitius. — Moral 
Theology — Tract 25, p. 11.) 

Americans, as to the authorization of having two confes- 



JESUITISM UNVEILED. 119 

sors : the one for the mortal sins, and the other for the venial, 
I assure you that devout men and women practise largely this 
license. Also they become so hypocritical this way, that in 
society, devout is synonymous with devotee, bigot. 

As to the principles of the Jesuits on lying and deceitful- 
ness, we say that they are most pernicious. Can confidence, 
devotedness, and love, reign in families, when their members 
know that they lie and deceive one another ? Can commer- 
cial transactions, the citizens' exchange of social and business 
relations be sustained, when they know that sincerity does not 
exist among them ; that in lying they deceive each other ? 
Can a government, can society stand when they rest upon 
falsehood 1 What a spectacle Europe has presented and still 
presents, where this Jesuitical doctrine has prevailed and still 

prevails. 

Section VII. — Detraction and Calumny. 

" According to the Jesuits, men may without scruple attack 
one another by detraction and slander, even they may attempt 
the civil and natural life of each other." (Chauvelin, Coun- 
sellor in the Parliament of Paris. — See his Memorial to the 
Parliament on the Principles of the Jesuits.) 

" To calumniate for the preservation of one's honor is not 
a mortal sin." (The R. F. Jesuit Caramuel — Fundamental 
Theology.) 

When the Jesuits teach that calumny is not a mortal sin, 
namely, that it is not gravely opposed to justice and charity ; 
that we may calumniate to preserve our honor, we shrink 
with horror, so dreadful are the consequences of this doctrine ; 
we thus see the citizens slandering and hating each other ; 
when the Jesuits add, that we may attempt the natural life of 
our fellow creatures, we see society as a compound of bands 
of murderers, sharpening their poignards to slay each other 
in the dark ; we see her falling exhausted and dying in waves 
of hatred and blood. 



120 JESUITISM UNVEILED. 

Section VIII. — Injustice. 

"A judge may receive money to pass according to his ar- 
bitrary will, a sentence favorable to one of both parties, when 
their rights are equal.' ' 

" A judge, having been bribed to pass an unjust sentence, 
is not obliged to make restitution." (The R. F. Jesuit Esco- 
bar — Moral Theology, vol. 1, Book 2.) 

Question. — " Is not a judge obliged to restore what he has 
received to administer justice ]" 

Answer. — " He is bound to restore when he has taken any 
thing to pass a just sentence. If he has received money to 
pass an unjust sentence, he may keep this money because he 
has gained it." (The R. F. Jesuit J. B. Taberna — Abridg- 
ment of the Practical Theology.) 

Question. — "If we take money for a bad action, are we 
obliged to restore it?" 

Answer. — "We must distinguish. If we should not have 
done it, we could not keep this money. If we should have 
done it, we might." (The R. F. Jesuit Molina, Works — 
vol. 3d, p. 138.) 

" A Judge may receive gifts from the parties, under the 
color of friendship, or of gratitude for precious justice done 
to them ; or because they intend to oblige him to do it later, 
or to be more careful, or to despatch the suit." (The R. F. 
Jesuit Molina — Works, vol. 1, Tract 2.) 

Americans, what are your tribunals, your courts, your 
Judges, good for, since justice will be done according to a 
less or greater deal of money 1 Can your institutions, your 
government, your Republic stand, if such a doctrine prevails 
among you — and that, too, sanctioned by religion ? Still, it 
soon or late shall happen if you do not beware, as I shall 
demonstrate in the course of this exposition. 



JESUITISM UNVEILED. 121 

Section IX. — Duelling. 

Question. — " Can we accept a duel ?" 

Answer. — " Yes and no. To accept it openly with scandal 
is a sin. To accept it with prudence, in defending one's 
property, even by the death of one's enemy, is lawful." (The 
R. F. Jesuits Escobar and Mendoza — Moral Theology.) 

Which is to say, that we may administer justice to our- 
selves, but secretly ; that we may kill our enemy, but in dark- 
ness, according to the axiom of robbers and murderers, " Pas 
vu pas pris," viz., " Not seen not seized." 

Section X.— Theft. 

" If one cannot sell his wine according to its value, either 
on account of the injustice of the judge, or on account of the 
malice of the purchasers, he may lessen his measure, mingle 
some water with the wine, and sell it as wine pure and with- 
out alteration." (The R. F. Jesuit Toilet — " Des Sept Peches 
Mortels," p. 1027.) 

Merchants, take and keep carefully this lesson of artfulness. 
In remaining honest, you will remain poor ; but in stealing, 
you will get rich. Since you are allowed by the Jesuits, in 
the name of God, to steal, avail this opportunity ! 

" If we see a robber resolved to steal from a poor man, we 
may dissuade him in pointing out a rich one whom he shall 
rob in his stead." (The R. F. Jesuits Vasquez and Castro- 
paolo — Tract 6 ; and Escobar, Tract 5.) 

" To steal without previous deliberation, is merely a venial 
sin." (The R. F. Jesuit Dicastillo — Cardinal Virtues, Book 
2, Tract 2.) 

" God forbids theft when it is considered sinful, but not 
when it is considered lawful." (The R. F. Jesuit Casnedy 
— Theological Judgment, vol. 1, p. 278.) 

Encouragement to the robbers accustomed to steal ; for, 

11 



122 JESUITISM UNVEILED. 

habit being a second nature, they do not deliberate and ex- 
temporize their crimes. They have not to fear hell, though 
Christ threatens them of this endless punishment; the Jesuits 
assure them that, in stealing, they are guilty merely of a ve- 
nial sin, and will be admitted, either into " the beautiful 
meadow which is covered with all sorts of flowers, lighted 
brilliantly, exhaling a delicious odor," into " the delightful 
spot, where the souls do not suffer the pain of the senses," 
into the " sanatorial prison, where they will live without dis- 
honor," or at least will be admitted into " the other purgatory, 
where no sinner has spent more than ten years." But what 
say we % The Jesuits send robbers straight to Paradise ; for 
in proportion as they become wicked, the light of their mind 
grows dark ; the remorse of their conscience decreases, at 
length is silent, and then they believe they are right in steal- 
ing. As on the other hand, at least according to the Jesuits, 
God forbids theft when it is considered sinful, not when it is 
considered lawful — consequently the most wicked among 
thieves are not guilty even of a venial sin, and will go straight 
to heaven. 

" It is lawful to steal in necessity." (The R. F. Jesuit Les- 
sius — Tract of Justice, Book 2.) 

Reverend Fathers, explain at least what kind of necessity 
you mean, for nobody will term " theft" the taking of some 
food or clolh in extreme necessity, namely, to preserve one's 
own life. 

Question. — " Is it not permitted, in certain cases, to kill an 
innocent man, to steal, or to commit fornication ?" 

Answer. — "Yes, in consequence of a commandment of 
God ; becanse, he being master of death and life, to fulfil his 
order in this manner is a duty." 

Question. — " Are we permitted to steal on account of our 
necessity I" 



JESUITISM UNVEILED. 123 

Answer. — " Yes, we may steal either secretly or otherwise, 
when we cannot supply our wants." (The R. F. Jesuit Pe- 
ter Aragon — Abridgment of the Theological Summary of 
Saint Thomas, pp. 2i4, 365.) 

" The small thefts which are committed at intervals of sev- 
eral days, and in different degrees, either on the same person 
or many, shall never constitute a mortal sin, how considera- 
ble soever the amount may be." (The R. F. Jesuit Bauny — 
Somme des Peches, ch. 10, p. 143.) 

Then thieves in retail will go either into the " beautiful 
meadow," " the delightful spot," " the sanatorial prison," or 
into the other purgatory in awaiting Paradise. 

Now, Jesuits, you are very logical. We apprehend per- 
fectly your reasoning. Having sent straight to heaven ike 
biggest rogues, you ought to allow to the rest at least the 
gratification of being admitted into your " beautiful meadow," 
your " delightful spot," your " sanatorial prison," or into " the 
other purgatory, where no sinner has spent more than ten 
years." 

" A man is not bound to return what he stole in small sums, 
whatever may be the total amount." (The R. F. Jesuit Tam- 
burin — Explication du Decalogue, Livre 8, Traite 2.) 

Cheer up, Jesuits, do not stop in your way ; trample on 
the natural law, the Bible, and the gospel ! Enjoy your- 
selves, petty thieves, you may here below use the fruit of 
your crimes ; and afterwards wing your way into heaven, 
with your conscience light as a feather ! 

" A servant may, intending compensation, steal from his 
master ; still on the condition that he will not be caught in 
stealing." (Manuel du Confesseur, p. 137.) 

Masters, send your servants to the confessionals of the Jes- 
uits ; this is one of the lessons which they will teach them : 

" The domestics may either appeal against their masters 



124 JESUITISM UNVEILED. 

who are unjust, or administer justice to themselves, or to use 
secret compensation." (The R. F. Jesuit Cardenas — Crisis 
Theologica, p. 214.) 

Masters who have difficulties with your servants, beware ! 
lock your doors, for it is easier and more sure to administer 
justice to one's self than by a judicial sentence. 

" When we fear to be not paid by our debtors, we may use 
the secret compensation. ,, (Traite de C'Incarnation, p. 408.) 

" The domestics who believe that their wages are not worth 
their labor, may steal secretly from their masters." (The 
R. F. Jesuit Cardenas — Crisis Theologica, Diss, 23.) 

" A wife may take the property of her husband when he is 
a gambler, in order to supply her spiritual wants, and in order 
tbat she may do as other wives do." (The R. F. Jesuit Gor- 
donus — Universal Moral Theology, Book 5.) 

What consequences for the benefit of the confessor! Also, 
poor husbands, you cannot suspect what a vast deal of your 
money goes in the dark, to the chests of the Jesuits, who pri- 
vately laugh at you. 

" If fathers and mothers refuse money to their children, 
they may steal some from them." 

What a lesson for youth ! what results for families ! 

" When one man is so indigent and another so rich, that 
the last ought to aid him, he may purloin from him without 
sin and without being obliged to restitute. Yet, he must steal 
secretly, without scandal." (The R. F. Jesuit Longuet — 
Question 4, p. 2.) 

Rich men, be cautious, for to steal from you is a holy bread. 

" A child who serves his father, may rob secretly from him 
as much as his father should have paid a stranger." (The 
R. F. Jesuit Escobar — Moral Theology, vol. 4, Book 4.) 

Then a father of a family will lavish his cares, anxieties, 
sufferings, and health ; will spend day and night in hard and 



JESUITISM UNVEILED. 125 

constant labor, to feed/ clothe, educate, and give instruction, 
to his children ; it makes no difference, all these sacrifices are 
worth nothing : his children, when being raised, and able to 
aid him, will be allowed to steal from him as much money as 
he should have paid a stranger who would have served him. 

" You ask if you are obliged to make restitution when you 
have aided another to steal with greater security and facility. 

" I answer, with probability, no ; though you have held the 
ladder of the thief, or though, obeying your master, you have 
carried off a box stolen by him, and which he would have 
taken off without your help." (The R. F. Jesuit Trachala — 
De la Regie du Confesseur, publie a Ramberg, en 1759.) 

Thirty-five theologians of the Jesuits have taught theft. 

Americans, in reading these immoral lessons, does it not 
seem to us that thus we assist at a meeting of thieves in their 
lurking-holes *? Does not theft become a right and a sacred 
right, since the Jesuits teach its Divine lawfulness ] How 
can a society in which theft will have an apotheosis stand ? 
Also, what is the condition in Europe of the Roman Catholic 
countries, where the Jesuits and the Popes have caused it to 
prevail ] Honesty has pretty much disappeared from them 
in the transaction of business. 

Section XI. — Usury. 

" We may purchase an article lower than its value if it is 
sold by necessity, because this kind of* sale diminishes the 
price of the object which is offered, but may not be suitable. 
Not only in this case the object loses the third of its value, 
but even the half. The tavern-keepers may mix wine and 
water together, and the farmers mingle straw and wheat, to 
sell these goods at the current price ; provided, still, that this 
wine and wheat may not be worse than those which are daily 
sold." (The R. F. Jesuit Amedee Guimenius.) 

11* 



126 JESUITISM UNVEILED. 

We understand easily that the Jesuits advocate usury, for 
in the suit of Afnair, which took place a few years ago, it was 
demonstrated that they discount, buy and sell goods, by secret 
agents ; that they lend money at an usurary rate, and that they 
make such a trade on a capital of more than six million francs. 
The whole of France was filled with the scandal of this suit. 

Section XII. — Rebellion. 

" The revolt of a clergyman against a king is not a crime 
of high-treason, because he is not his subject. ,, (The R. F. 
Jesuit Sa — Aphorisms — word clericus.) 

Advice to all governments ! Advice to you Americans ! 
Since the Jesuits and the priests are not bound in conscience 
to obey your laws, since they are only subjects of the Pope, 
they will be allowed to rebel and to preach rebellion accord- 
ing to his will — what they will undoubtedly do, as they have 
done two years ago in Switzerland. 

" Who could be simple enough not to admit that, when a 
tyrant has endangered a nation, all means are lawful to cast 
off his yoke." (The R. F. Jesuit Marianna — De Rege.) 

At least, Reverend Fathers, let us at the first use the legal 
means. 

Section XIII. — Murder. 

" 'Tis permitted to kill an aggressor in defending one's self, 
whoever he may be. A father may kill his son, a wife her 
husband, a servant his master, a layman his parish priest, a 
soldier his general, an inferior his superior, an accused his 
judge, a scholar his teacher, a subject his prince." (The R. F. 
Jesuit Azor — Abrege des cas de conscience, Livre 3.) 

Any one who would not know the monacal history, would 
not suspect such crudity of language from men professing, or 
at least being obliged to profess, mercifulness. 



JESUITISM UNVEILED. 127 

Question. — " Is it not permitted to defend ourselves against 
an aggressor ?" 

Answer. — u If this murder is practicable without scandal, it 
is not unlawful." (The R. F. Jesuit Francis Amicus — The- 
ological Cursus, published in 1642.) 

Reverend Fathers, how much you like darkness ! How fond 
you are of the axiom of rascality: Pas vu pas pris — "not 
seen not seized." 

" A man is allowed to kill a false accuser, the witnesses 
produced by him, and the judge himself." (The R. F. Jesuit 
Francis Amicus — Theological Cursus, Tract 29, ch. 2.) 

What respect for the laws, the rules of justice, and for the 
magistrates ! 

" If a priest officiating at the altar is attacked, he may law- 
fully kill the aggressor, and straightway continue the mass." 
(The R. F. Jesuit Francis Amicus — Theological Cursus, 
Tract 29.) 

The Jesuits hold and preach, that the mass is the renewing 
of the sacrifice of mercifulness and redemption of Christ on 
the cross ; but it makes no difference, a priest may complete 
the mass, his hands red with the human blood which he has 
shed. What insult to Christ ! 

" A priest who commits adultery is not criminal in killing 
the husband who assails him." (The R. F. Jesuit Henriquez 
— Summary of Moral Theology, vol. 1, book 4.) 

O Jesuits, how dreadfully tolerant you are when it is a 
question of sacerdotal lasciviousness ! We see full well that 
you plead your own cause. 

Question. — " Is a husband allowed to kill his wife surprised 
in adultery, and a father to kill his daughter for the same 
cause ?" 

Answer. — " First, a husband killing his wife before the sen- 
tence of the judge, sins mortally 



128 JESUITISM UNVEILED. 

" Secondly, a husband may, after the sentence of the judge, 
kill his wife without sin. The reason of it is, that he becomes 
a volunteer executor of the judgment, and is authorized to 
murder his wife if he pleases." (The R. F. Jesuit Vincent Fil- 
liucius — Moral Questions, vol. 1, p. 372, published in 1833.) 

Reverend Fathers, can we not admire your so penetrating 
mind and so tender feelings ? All governments owe to you 
a brief of discovery, for the economical way which you teach 
them of executing the judicial sentences. Really, what is the 
use of paying the hangman, since the husbands will hang 
their wives gratis, and the fathers their daughters ? Your 
invention is a wonderful one in matter of economy, especially 
of feeling. 

" Regularly, we may kill a man who steals from us a crown- 
piece. ,, (The R. F. Jesuit Escobar.) 

"You are allowed to kill a man for stealing from you six 
or seven ducats, though he flies after his robbery. I would 
not declare sinful the act of a man killing another who has 
stolen from him the value of a crown-piece. ,, (The R. F. Jesuit 
Molina — vol. 4, Disp. 16.) 

Jesuits, if you esteem yourselves a crown-piece, we have 
nothing to say about it; you ought to know your own value 
better than anybody else. But, ask the husbands, the fathers 
and mothers ; they will answer you that they esteem more 
than the value of a dog, even above all money, their wives, 
sons, and daughters. Ask everybody that is neither a Rev- 
erend Father Jesuit nor a Jesuit of the short gown ; ask even 
the savage Indians the value of human life : all will give you 
a like answer. Now, let us ask you in what manner you 
reconcile this principle with your teaching ? 

You hold that Jesus Christ descended from heaven to re- 
deem us. Still, in murdering a man, you send him straight 
to hell ; since you declare that the theft of a crown-piece is a 



JESUITISM UNVEILED. 



129 



mortal sin. But we are mistaken ; we forget that with your 
left hand you will bestow upon him absolution, and with the 
right you will poniard him. O barbarous mountebanks, what 
deadly foes of mankind you are ! 

Question. — " If somebody attempts to ruin my reputation 
by calumny, am I allowed to kill him directly ?" 

Answer. — " Certainly ; you may fitly kill him, still not pub- 
licly to avoid scandal. " (The R. F. Jesuit Airault — p. 319.) 

Since everybody may take vengeance privately and in dark- 
ness, what are the tribunals good for ? What security possi- 
ble for the citizens 1 And what compassion can be between 
the calumny and the murder of the slanderer ] But the Jes- 
uits do not care for justice and society. If they give so good 
and so fruitful lessons to murderers, let us not be astonished, 
for they are familiar with the fact, old and able practitioners 
of their teaching, as it will be demonstrated further in the 
summary of their history. 

" You may falsely accuse your enemy to take away his 
credit, even to kill him." (The R. F. Jesuit Guimenius — 
7th proposition.) 

" We may kill by treachery a man banished.'' (The R. F. 
Jesuit Escobar — vol. 4, p. 148.) 

Can the Jesuits teach more clearly slander, treason, de- 
struction of the public justice, assassination, etc 

" It is lawful to kill any man to save a crown." (The R. F. 
Jesuit Molina — vol.3.) 

Very well, Reverend Father,. you are right and logical. Is 
not the sheep the property of the wolf ? Still, you killed 
kings. " But only," reply you, " when they were noxious to 
our Order or to Papacy. When they supported us or Papa- 
cy, we declared them crowned by God, and advocated their 
power against the people with all our influence." 

Reverend Fathers, we thank you for this explanation ; we 



130 JESUITISM UNVEILED. 

remain convinced that, in this case, you are logical and con- 
sistent with yourselves. 

" A monk who, instead of flying, kills his aggressor, does 
not sin against justice, for he is not obliged to fly." (The 
R. R. Jesuit Lessius — Art. Obligationes Clericorum, in his 
Moral Theology.) 

Stop, Jesuits ! what fierce, fighting fellows, or rather cold 
butchers, you are. In flying, you would save the life of your 
aggressor, and you prefer to kill him, even without bestowing 
upon him absolution. What humanity ; what sensibility of 
heart ! 

" To fly would be shameful," reply you. But where is the 
humility which you boast to profess ? Where is your solemn 
contempt of the prejudices of the world I Where is your 
death to all things, even to your reputation ? Do you despise 
this maxim of Christ : " To him that striketh thee on the one 
cheek, offer also the other?" (St. Luke vi. 28.) Have you 
forgotten the treatise on the Christian and Religious perfec- 
tion, which is your manual ? Are you bad Christians, or 
rather, avowed worldlians ] Still you noise abroad that you 
profess publicly the councils of Christ ; that laymen swim in 
mud and filth ; that they are on the road of the eternal dam- 
nation, but that you are holy; that you, in being Jesuits, go 
straightway to Paradise, and that you practise not only the 
Christian but the Religious perfection. 

Then Reverend Fathers, why do you not practise this divine 
perfection ? . . . . You smile, and remain without an answer 
. . . We understand your silence . . . All your piety is on 
your lips ; all your fair words of true and perfect followers 
of Christ are for the pretence. They are the veil of your 
deceitful, barbarous, and sanguinary quackery. 

" In all cases, when any man has the right to kill another, 
he may, if he feels moved, authorize a neighbor to do it in 



JESUITISM UNVEILED. 131 

his stead." (The R. F. Jesuit Busembaum ; Moral Theol- 
ogy, vol. 1, p. 295.) 

Is a lover lying at the feet of his beloved, more attentive 
and careful in guessing in her eyes and in her smile the 
smallest wishes, than the Jesuits are with murderers ? Fear- 
ing that these tender hearts may be a little moved in killing 
their fellow-creatures, either because they are not quite 
accustomed to this honorable trade, or for other considera- 
tions, the Jesuits allow them — and let us not forget it — "in 
the name of God," to authorize others, having stronger 
hearts, to kill them whom they are entitled to slay. 

" If a man does not believe to commit a great sin in killing 
another, his sin is only venial, because he does not know the 
grievousness of his action. (The R. F. Jesuit Georges de 
Rhodes ; Scholastical Theology, tome 1, p. 322.) 

It follows that almost all murderers sin only venially ; for 
we hardly encounter, in perusing the judicial histories of 
their holy portion of society, that some of them believed to 
commit a great sin in assassinating. 

O Jesuits, with what brilliant society you people " your 
beautiful meadow," " your delightful spot," u your sanatorial 
prison, where one may live without dishonor." Can all 
Christians not be flattered and passionately desirous to swell 
their number, and enjoy among them ] 

*' It is certainly permitted to kill a thief in order to keep 
goods that are necessary to life, because the aggressor assails 
not only the goods, but life itself. Still it is dubious whether 
or not we may kill a thief who assails only property unneces- 
sary to our life. When in killing the thief we can defend 
efficaciously our goods, it is probable that we may murder 
him ; by the reason that charity binds no one to lose a con- 
siderable fortune to keep the life of his neighbor." (The R. 
F. Jesuit Moullet ; Explication du Decalogue.) 



132 JESUITISM UNVEILED. 

Bravo ! Jesuits, the murderers ought by gratitude to stamp 
medals and erect statues to your honor, you are so zealous in 
advocating them ! 

" A father may wish the death of the husband who is 
rough with his daughter, because he must love his daughter 
more than his son-in-law. 

" A son is allowed to desire the death of his father, still 
not on account of the death but of the inheritance.' ' (The 
R. F. Jesuit John Cardenas; Crisis Theologica, p. 242 — 
published in Cologne in 1702.) 

The R. F. Jesuit Thomas Tamburini, casuist, says : " May 
a son desire the death of his father to enjoy his inheritance ] 
May a mother desire the death of her daughter in order not 
to be obliged to feed and endow her ; May a priest desire 
the death of his Bishop hoping to replace him 1 

" In answer to these questions : If you wish to enjoy 
merely these events, you are allowed to desire them and to 
enjoy when they happen. You do not sin, because you are 
not glad of the ill of your neighbor, but of your benefit." 
(Meihode de la confession aisee, p. 20.) 

" A son who being intoxicated kills his father, may, with- 
out sin, enjoy this event by which he inherits great wealth. " 
(The R. F. Jesuit Gobat— Moral Works, vol. 2, Tract 5.) 

" A son may lawfully kill his father when he is noxious to 
society." (The R. F. Jesuit Escobar — Moral Theology, 
vol 4, Book 31.) 

What wonderful filial love ! O Jesuits, your doctrines and 
teaching on death to the love of your families . . . , even 
father and mothei*, and hatred of them, have been very fruitful 
in your hearts, and unfortunately too fruitful in society ! How 
numberless are in Europe the families which your odious and 
barbarous principles have thrown into the deepest mourning. 

Thirty-seven theologians of the Jesuits have taught murder. 



JESUETISM UNVEILED. 133 

Americans, I ask you if the Jesuits are not fond of human 
blood, happy only among bloody flesh and bones. The tigers 
do not devour each other ; but according to the doctrines of 
the Jesuits on murder, society ought to be a compound of 
human tigers devouring each other, even friends their friends, 
brothers their brothers, husbands their wives, fathers their 
sons, sons their fathers. Are they not the most deadly foes 
of mankind ? 

Section XIV. — Regicide. 

" We are allowed to kill an unjust aggressor, though he 
might be General, Prince, or King — innocence is always 
more useful than injustice — and a prince who persecutes his 
subjects is a wild, cruel, and noxious beast, which ought to 
be killed." (The R. F. Jesuit Paul Comitolo — Moral De- 
cisions, Book 4, p. 458.) 

Jesuits, explain at least in what circumstances a king will 
be a tyrant. If you term " tyrant" a King who does not 
favor you and the Pope, he certainly is not a tyrant ; witness 
Henry VI., King of France, whom you have poignarded, and 
so many others whom you have immolated with iron or 
poison. 

" Every subject may kill his Prince in the case of usurpa- 
tion. It is so right that the murderers of such tyrants have 
been in all nations highly honored. However, it is to be 
supposed that he is a usurper, for if he has a probable right 
it is sinful to kill him." (The R. F. Jesuit Martin Becan — 
Opuscules Theologiques, p. 130.) 

According to you, Jesuits, a usurper is that one who is not 
King or Emperor by Divine right But he is King or Empe- 
ror by Divine right who has been crowned and anointed with 
the holy chrism, or he who favors your Order and the Pope : 
your history strdngly induces us to believe so. Then all the 

12 



134 JESUITISM UNVEILED. 

other Princes are reputed usurpers and ought to be killed. 
Kings, Emperors, chiefly Presidents of Republics, who gov- 
ern by the free will and election of the people, and not by 
pretended Divine right, study this lesson and keep carefully 
in your mind that every one of your subjects or fellow-citi- 
zens may kill you, not only without sin, but even in the name 
of God, whom the Jesuits represent (at least they say so) in 
this world and in his church. 

M A tyrant may be killed by open force and arms. How- 
ever, the best way is to use fraud and stratagem, in order to 
preserve the country from private and public dangers." 
(The R. F. Jesuit Marianna. — Reg. Institut. Liber. 6. 1.) 

Jesuits, what kind of owls you are ! You show never 
your sharp nails except in darkness. You never sharpen 
and handle your poignards except in the night. 

" A tyrant is not a lawful king. Then any one of the 
people may kill him — Unusquisque de populo potest ilium 
ouidere." (The R. F» Jesuit Emmanuel Sa.) 

And the constitution ? And the laws 1 Have not the 
people legal means to get rid of a tyrant ? May a single in- 
dividual manage the interests of the citizens without their 
consent ? And do you believe that a nation will be low and 
infamous so far as to murder its chief] O ! no, you alone 
Jesuits and your disciples, are capable of such criminal 
meanness and cruelty. 

" Any one may kill a tyrant who is such really — tyrannus 
quoad substantiam — It is glorious to exterminate him — ilium 
exterminare gloriosum est." (The R.F.Jesuit Adam Tanner.) 

" The Catholics honored Garnet as a martyr. Every body 
has heard of the ear of wheat, upon which a drop of blood 
had fallen : the face of father Garnet was painted on it with 
the most striking likeness." (The R. F. Jesuit Feller.— 
Dictionnaire Historique.) 



JESUITISM UNVEILED. 135 

However, who was this strange martyr ? The principal 
leader of the conspiracy termed "Gunpowder Plot;" a cruel 
fanatic who prayed publicly in the following manner : " God 
destroy a perfidious nation (England) ; exterminate her from 
the land of the living, that we may joyfully pay to Jesus 
Christ the praises which we owe to him." Who was this 
Reverend Father Jesuit ] A monster who, asked if it was 
lawful to cause the death of several innocent in killing many 
culpable, answered cruelly and without hesitation : " If it is 
useful to the Roman Catholic faith, and if the culpable are more 
numerous than the innocent, it is right to cause their death." 

The conspirators Catesby, Greenwell, Tesmond, Garnet, 
and Oldercorn, had spent one year in digging a mine below 
the Parliament (England). They intended to blow up the 
Halls of the Commons and Lords, and thus kill all their 
members, the King and his Ministers. Moreover, the Rev- 
erend Father Jesuit Garnet made many clear and important 
confessions, which lie in the archives of England, signed by 
the hands of this regicide. 

In 1594, the Reverend Father Jesuit Commolet chose for 
the text of a sermon the passage of the book of Judges, in 
which it is related that Ehud killed the King of the Moabites. 
He exclaimed, in pointing out Henry IV., King of France : 
" We want an Ehud whoever he may be, whether monk, or 
soldier, or shepherd !" 

This Reverend Father Jesuit termed Henry IV. a " Nero," 
a " Moab," a " Holofernes," a "Herod." On a certain day, 
he summoned his auditory, because, said he, they endured on 
the throne a false convert. (History of Paris by Dulaure.) 

The Reverend Father Jesuit Nicolas Serrarius praised 
the murder of the King Eglon by Ehud. In writing about 
this fact he said : " Many learned think that Ehud was right, 
because he was inspired by God, and for many other consid- 



136 JESUITISM UNVEILED. 

erations, chiefly because such a deed is an ordinary right 
against Tyrants." (Commentaries of the Bible by this Rev- 
erend Father Jesuit.) 

" To kill an heretical King is an action meritorious before 
God. Neither Henry III., nor Henry IV., nor the Elector of 
Saxony, nor Queen Elizabeth, are true sovereigns. The ac- 
tion of James Clement killing Henry III. was an heroical one. 
If it is possible to war against the Bearnais (Henry IV.), let us 
war ; but, if we cannot war, let us kill him." (The R. F. 
Jesuit Guignard — who was hung — Fragment of the Suit.) 

"Rome sees this driver (Henry IV.) ruling France — this 
Anthropophagi — this monster bathing in blood. Will not 
one rise to take arms against this wild beast ] Will we not 
have a Pope using his axe for the salvation of France V 9 
(The R. F. Jesuit Charles Scribanius.) 

The Reverend Father Jesuit Gabriel Malagrida plotted, 
during the ministry of Pombal, against the life of Joseph I., 
King of Portugal. He had assured the conspirators that the 
murder of the King should not be guilty even of a venial 
sin, because Joseph did not like the Jesuits. This Reverend 
Father was hung and burnt with' his colleagues Mathos and 
Alexander. (History — Fragments of the Suit.) 

" The world witnessed lately a magnificent and great deed 
for the instruction of the impious princes. Clement acquired, 
by killing the King, an illustrious name — ingens sibi nomen 
fecit. He died, Clement, the eternal honor of France — 
aeternum Gallice decus — according to the opinion of a great 
many. He was a youth with a candid spirit and delicate 
body, but a superior strength fortified his arm and his mind." 
(The R. F. Jesuit Marianna — De Rege, Liber 1, p. 14.) 

This book " De Rege" was dedicated to Philip III., King 
of Spain, Such a deed characterizes the Jesuits, who live 
but supported by poignards, and by applying the most odious 



JESUITISM UNVEILED. 137 

principles. " To corrupt in order to get power and to gov- 
ern," has been always one of their devices. 

" When a Prince governs tyrannically, he may lawfully be 
killed by his vassals or subjects, even with aguettes and poison, 
in spite of the oath of faithfulness taken in his hands ; this is 
lawful even without previous sentence or order of any judge." 

" Any one may kill a usurper if there is no other way to 
get rid of him." (The R. F. Jesuit Emmanuel Sa.) 

" Certainly," exclaims the Reverend Father Jesuit An- 
drew Delrio — " any one is allowed to kill a usurper if he 
can not be dethroned by other means !" 

" Is it not strange that men professing to be monks, to whom 
I have never been and will never be noxious, daily attempt my 
life V 9 (Words of Henry IV., King of France. Memoires de 
Sully Ministre de Henry IV. — Tome 1, Lettre de Henry IV.) 

The same Henry IV. told Sully and others of his friends : 

" You do not approve of my calling again the Jesuits ; but 
can you guaranty my life 1 I know by my own experience 
that they have designs against me ; for I already carry the 
cicatrices of their wounds. We must neither irritate them 
longer nor push them to extremities. I consent, then, to 
their repeal, but quite involuntarily and merely by neces- 
sity." (Memoires de Sully.) 

" Monks and other clergymen are not allowed to kill the 
kings with ambushes — and the Popes are not accustomed to 
this proceeding. When the Sovereign Pontiffs have cor- 
rected them paternally, they retrench them by censures 
from sacraments. They afterwards, if it is necessary, release 
their subjects from their oath of allegiance; deprive them of 
their royal dignity and authority ; and then, it is the right of 
others besides the clergymen to act — Executio ad alios per- 
tinet." (The R. F. Jesuit Bellarmine. — De Sumni Pontificis 
auctoritate, Tome 4, p. 180.) 

12* 



138 JESUITISM UNVEILED. 

This Reverend Father Jesuit was such a fanatical worship- 
per of the Pope, that we read in the " Historical Dictionary," 
by the Reverend Father Jesuit Feller (word Bellarmine), that 
whilst dying, when the Pope entered his room, he exclaimed : 
" Lord, trouble not thyself, for I am not worthy that thou 
shouldst enter under my roof; wherefore neither thought 1 
myself worthy to come to thee : but say in a word, and thy 
servant shall be healed." Luke vii. 6, 7. 

Seventy-two of the Theologians of the Jesuits have taught 
regicide. 

Americans, does not your hair stand up whilst reading 
such details ? whilst hearing such language 1 "What fanati- 
cism ! What cruelty ! Could we find words to term, to 
stigmatize so odious teaching, teaching so horrible ! 

Section XV. — Infanticide. 

" We are asked if a woman may cause to herself a mis- 
carriage ? 

" We answer first : When the child is not animated and the 
great belly dangerous, she is allowed to cause to herself a 
miscarriage, either directly or indirectly : directly, in taking 
potions which * * * ; indirectly, by bleedings, or by taking 
remedies relieving her and being injurious to the child. 

" Secondly : When the child is already animated, and she 
is expected to die with him, she may, before the childbed, 
take remedies indirectly offensive. This decision is justified 
by this following, which is admitted by the Theologians : 
when a woman about finishing her time is pursued by a wild 
beast, she may fly to preserve her life, though it is certain 
that she will miscarry. 

" Thirdly : When a young girl has been corrupted vio- 
lently, she may, though the child be animated, . . . arbitrarily, 
lest she may lose her reputation, which is more precious than 



JESUITISM UNVEILED. 139 

life itself; (The R. F. Jesuit Airault. — Propositions sur 
le cinquieme precepte du Decalogue, p. 322.) 

Navarrus, Henriquez, Sa, Sanchez, Castropaolo, Diana, 
and great many other Theologians, who are the most cele- 
brated among the doctors of the Jesuits, have taught infanti- 
cide, and have, in certain cases, enjoined the most unnatural 
and cruel modes of destroying the children, resting their the- 
sis on the value of female reputation. 

As to those who know the Jesuits and other monks, the 
moving motive of so dreadful a doctrine and teaching is not 
the preservation of the female reputation, but — we regret to 
be obliged to say — of their own. 

Section XVI. — Suicide. 

Question. — " When a Chartreux is ordered by a physician 
to take a remedy which will save him from impending death, 
is he obliged to take it ?" 

Answer. — u This question is controverted. Yet, I believe 
the negative decision is more probable, and it is the common 
opinion of Theologians." (The R. F. Jesuit Moullet — Com- 
pendium for the use of the Ecclesiastical Seminaries.) 

This doctrine is merely fanaticism and folly. 

Section XVII. — Lasciviousness. 

Forgive, Americans, if I foul my pen in writing what fol- 
lows ; I still must do so in spite of my reluctancy. I will 
choose the less obscene among the muddy doctrines of the 
Jesuits. 

" A man and woman who undress themselves (and are even 
without a shirt) to kiss each other, do not sin. This action is 
an indifferent one." (The R. F. Jesuit Vincent Filliucius — 
Moral Questions, Tome 1, p. 316 — published in 1633.) 

" A monk casting off his dress, does not fall under excom- 
munication, though it might be for a shameful action ; for in- 



140 JESUITISM UNVEILED. 

stance, to commit fornication, to steal, or to go more secretly 
to brothels.'' (The R. F. Jesuit Escobar — De Luxuria.) 

" Clericus vitium bertialitatis perpetrans non incurit bullae 
pcenas . . . [We do not dare translate it], except if he is fre- 
quently guilty of this sin." (The R. F. Jesuit Escobar and 
Mendoza — De Luxuria, vol. 1, p. 213.) 

" Clericus Sodomitice patien nonincidit in pcenas bullae, 
[likewise, we do not dare translate it], if he commits this sin 
only once or twice," (The R. F. Jesuit Escobar and Men- 
doza — vol. 1, p. 144.) 

" When a domestic is obliged to serve a lustful master, ne- 
cessity authorizes him to perpetrate the worst deeds. Thus 
he is allowed to look for and bring home concubines, to lead 
him to brothels ; and if his master wishes to scale a window 
to * * * a woman; he may support his feet, or bring a 
ladder — quia sunt actiones de se indiffereiites — for these ac- 
tions are indifferent in themselves." (The R. F. Jesuit Cas- 
tropaolo — Virtue and Vice, p. IS. published in 1631.) 

" Suzanna says in Daniel : ' If I yield to the criminal de- 
sires of those old men, I am lost.' As in this extremity, she 
feared infamy on the one hand and death on the other, Suzan- 
na was allowed to say, ' I will not consent to their shameful 
action, still I will bear it, and I will not speak of it to pre- 
serve my life and reputation/ But inexperienced females, 
believe that in order to remain chaste, they must exclaim : 
1 Corrupter !' . . . We sin only when we consent and coope- 
rate to a voluptuous action. 

" Suzanna ought to have abandoned herself to the old men, 
still without consenting inwardly or cooperating. She was 
not obliged in order to preserve her chastity, to make known 
her dishonor by cries, and to expose herself to death, because 
reputation and life are preferable to the purity of body." 
(The R. F. Jesuit James Tirin — Commentaries of the Bible, 
p., 787— published in 1648.) 



JESUITISM UNVEILED. 141 

" We may haunt the brothels to convert the prostitutes, 
though we will likely be exposed to sin with them. We are 
allowed it, even when we have already sinned with them, hav- 
ing been seduced by their eyes and courting. If a virgin con- 
sents to the * * * we may not endow her, and with 
greater reason not marry her, because in corrupting her we 
have not injured her." (The R. F. Jesuit Etienne Bauny. — 
Somme des peches, p. 77.) 

The Reverend Father Caramuel taught that fornication is 
lawful. My Lord Bouvier, actual Bishop of Mans (France), 
has written extensively about it in his obscene and infamous 
book, " Supplementum ad Sacramentum de Matrimonio, ,, 
which book is taught in the Ecclesiastical Seminaries of 
France to all clergymen. 

" Women do not sin mortally in adorning themselves with 
superfluous ornaments, in uncovering their breasts, and 
# # * if it is a habit in their country, and if they have 
not bad intentions. " (The R. F. Jesuit Simon de Lassau. — 
Explanation of the Decalogue.) 

The tract on marriage by the Reverend Father Jesuit San- 
chez, is so lascivious, so obscene, that decency forbids us to 
translate and produce it. 

" Suppose that a clergyman ^knowing full well, that he 
will be in danger in going to the room of a woman, with whom 
he entertains amorous relations — should be surprised in adul- 
tery by the husband, whom he kills to preserve his life or 
limbs, he is not irregular, and may continue his ecclesiastical 
functions." (The R. F. Jesuit Henriquez. — Summary of 
Moral Theology, work published in 1600.) 

Cheer up, Jesuits, plead yours and the sacerdotal cause. 
11 A confessor may and must bestow absolution on a woman 
who cohabits with a man, when she cannot honestly send him 
out of her house, or has some other reasons." 



142 JESUITISM UNVEILED. 

Question. — " For how much may a woman sell the pleasure 
which she causes ? 

Answer. — " We must, for an exact appreciation, consider 

the nobility, beauty, and honesty, of this woman an 

honest is worth more than one who opens her door to the 
first comer. Let us distinguish. If this woman is a prosti- 
tute, she may not with justice charge one more than another ; 
she must have a fixed price. 'Tis a kind of contract between 

her and the * Pointer' who pays The ' Pointer' gives 

money, she her body. 

" If this woman is honest, she may charge as she pleases ; 
because, as such things have not a common and established 
rate, she has the same right as a merchant, who may dispose 
of his merchandise according to his own will. A maid and an 
honest woman may sell their honor as dear as they prize it." 
(The R. F. Jesuit Tamburini — De la Confession aisee, Li- 
vre 8, chapitre 5.) 

" A prostitute may justly require a salary, but she is not 
avowed to charge too much. A girl and a prostitute who 
secretly deal alike with their bodies, have the same right. A 
married woman is not allowed to ask money, because the 
benefits of her prostitution are not stipulated in the coutract 
of marriage." (The R. F. Jesuit Gordon — Morale Univer- 
selle, tone 11, livre 5.) 

11 May a bridegroom and his bride before their 

marriage V* The R. F. Jesuits Navarrus, Sanchez, and many 
others, answer, " Yes." 

Section XVIII. — Rape. 

" Rape is not a circumstance grave enough in order that 
we must aver it when we confess ; we suppose that the girl 
has assented to it." (The R. F. Jesuit Facundez.) 

" He who deflowers a girl with her consent, incurs only the 



JESUITISM UNVEILED. 143 

penalty of making penitence. The reason of this decision is, 
that she, being the owner of her body, may grant her favors 
as she pleases, even against the consent of her parents. ,, (The 
R. F. Jesuit Francis Xavier Fegelli — Questions pratiques 
sur les fonctious des Confesseurs, p. 284 — Ouvrage publie a 
Augsburg en 1750.) 

" He who by violence, or threat, or fraud, or importunity 

of prayers, has a virgin without promising to marry 

her, is bound to indemnify the girl and her parents by endow- 
ing her, in order that she may find a husband. If he cannot 
pay this indemnity, he is obliged to espouse her. However, 
if his crime has remained absolutely concealed, 'tis more 
probable that he is not bound to reparation." (The R. F. 
Jesuit Moullet — Compendium for the use of the Ecclesiasti- 
cal Seminaries.) 

Section XIX. — Adultery. 

" If any one entertains criminal relations with a married 
woman, not because she is married, but because she is hand- 
some — as he abstracts the circumstance of her marriage, 
these relations do not constitute the sin of adultery." (The 
R. F. Jesuit Moullet — Compendium for the use of the Ec- 
clesiastical Seminaries.) 

Lasciviousness, with all its degrees, has been taught by 
eighteen theologians of the Jesuits. 

Americans, I will abstain from reflections about such muddy 
doctrines. Yet it is for me a duty to say to you : 

The Jesuits hold and apply in practice and in the confes- 
sional all these principles, though more secretly and more 
artfully than formerly. I warn you because I know — have 
seen this in confessing their penitents. Then beware ! take 
care of your wives and daughters. When they will say that 
they are sick and want their confessor, beware ! Very often 



144 JESUITISM UNVEILED. 

it will be a rendezvous. When they will say that they go to 
confess, beware ! Very often it will be a rendezvous. When 
they will say that they visit the Jesuits for direction of con- 
science, beware ! Very often it will be a rendezvous. Re- 
member, that if their doctrines about lasciviousness are so 
widely immoral, they are very deeply interested in it. 

Section XX. — Intolerance, 

" The children are obliged to denounce their kindred and 
parents who are heretics, though knowing they will be burnt. 
They may either starve them to death, or kill them as enemies 
of humanity. " (The R. F. Jesuit Escobar — Moral Theology, 
book 31.) 

" Parents may desire the death of their children, and of any 
one who disturbs the Catholic church." (The R. F. Jesuit 
Fegelli — Practical Questions, Part 4, ch. 19.) 

11 The Christian and Catholic children may accuse their pa- 
rents of heresy, though they foresee that they will be burnt 
and killed ; and not only they wall be allowed to refuse them 
food if they avert them from the Catholic faith, but they will 
be permitted to kill them, without sin, if they have tried to dis- 
suade them violently from the Catholic faith." (The R. F. 
Jesuit Etienne Facundez — Traite sur les Commandments de 
l'Elise, Tome 1, Livre 1, ch. 33 — Ouvrage publie en 1626.) 

Question. — " May a son kill his father expatriated V 9 

Answer. — " A great many theologians decide that he is 
allowed it, if his father is noxious to society. I partake of 
their opinion." (The R.F.Jesuit Dicastillo — De Justitia. 
et de Jure, Liber 11, pagina 511.) 

" It is of faith that the Pope has the right to dethrone the 
Kings who are heretics and rebels. But a monarch dethroned 
by the Pope is no longer either a King or a lawful Prince ; 
if he refuses to obey the Pope after his degradation,, then ho 



JESUITISM UNVEILED. 145 

must be styled a ' tyrant/ and may be killed by the first comer 
— cuilibet de populo licet ilium interficere." (The R. F. Jes- 
uit Suarez — Defensio fidei, Liber 6, caput 4.) 

This Suarez is the same who, next after Saint Thomas, is 
considered the first theologian of Catholicism ; the same Doc- 
tor of whom it is said, in the history of his life, that in his youth 
he was without talent, but that on a certain night the blessed 
Mary opened prodigiously his intellect. 

" The pope may kill with a word (potest verbo corporalem 
vitam assumere). For the right of feeding the sheep having 
been grauted to him, was not the right of killing the wolves 
granted to him (potestatem lupos interficiendi) V 9 (The R. F. 
Jesuit Emmanuel Sa. — In his Theology — Questions on the 
Authority of the Church.) 

11 The pope may reprimand Kings, and punish them with 
death.'' (The R. F. Jesuit Sanctarel. — Of the Pope, ch. 30, 
p. 296, work published in 1625.) 

" A man condemned by the Pope may be killed anywhere." 
(The R. F, Jesuit Lacroix — vol. 1, p. 294.) 

" We may kill anywhere a man proscribed by the Pope, 
because the Pope has at least an indirect jurisdiction over all 
the world, even in temporal things." (The R. F.Jesuit Bus- 
embaum — Theologia Moralis.) 

Many sovereign courts issued decrees which condemned 
the work of Busembaum, and ordered that it should be burnt 
by the hand of a hangman. 

Americans, in reading these sentences of denunciation, per- 
secution, proscription, blood, and death, we ask ourselves if 
the authors and apostles of these principles are not fiends with 
the human face. At least we feel relieved in thinking that 
they are denied by everybody, and looked upon as monsters 
in the human family. But we fall overthrown when the Ro- 
man Catholic Church answers us that they, the Jesuits, are 

13 



146 JESUITISM UNVEILED. 

her main soldiers, her most learned, strongest, and the most 
devoted supporters. We feel horrified in thinking of our an- 
cesters, who have been victims of these principles ; in think- 
ing that citizens, friends, and kindred, denounced and drove 
one another to the sacerdotal prisons, and thence to the scaf- 
folds ; in thinking that husbands were butchers of their wives, 
and wives of their husbands ; that sons starved their fathers 
and mothers to death, or drove them to the dungeons, under 
the poniards and wood-piles of Bishops, Monks, and Popes ; 
that fathers and mothers, with hearts oppressed, drove to mo- 
nacal and papal butcheries the children to whom they had 
given life. And all these things, Jesuits, you taught and im- 
posed upon our ancestors, in the name of Christ the Merciful, 
the Redeemer ; in the name of God ! Ah ! their ghosts will 
never be silent ; we will hear them always remembering us that 
in Europe you caused their blood to run abundant as rivers ; 
that you fattened the fields with their flesh ; that you scattered 
their bones through nearly all Europe. We will never for- 
get that our forefathers, the first inhabitants of the American 
land, were compelled to leave their native country, to come 
to bury themselves in unknown and far-distant wildernesses 
to escape your tyranny and cruelty. Who have been for cen- 
turies peopling the deserts of the United States ? The vic- 
tims of your principles ! You will accuse, to justify your- 
selves, Kings and Emperors. But though you killed some 
of them, did you not unite with them to support one another ? 
And, what say I ? were they not the instruments, the tools of 
your and papal will ? Did they not hold the sword which 
you handled ? " We were suppressed, " reply you. Yes, 
but not everywhere. You lived in Prussia. You breathed 
freely in that atmosphere of tyranny, deadly to freedom and 
to generous hearts. You were dead, say you. Can you die ? 
Are yo« not a hydra which never dies? The papal sword 



JESUITISM UNVEILED. 147 

alone could cut off your numberless heads, but he is your first 
head — he will be careful not to kill you, lest he may die 
himself; lest he may be . bound to restore his temporal and 
spiritual thefts ; lest he may let fall his blinding, anti-social, 
and anti-Christian tyranny, which maintains a whole and 
noble people in a political, intellectual, and moral barbarity, 
and the whole Roman Catholic church in ignorance, fanati- 
cism, and superstition. 

O Jesuits ! How can you clear yourselves in the tribunal 
of society ? Will you quote the Reverend Father Jesuit Cer- 
utty who published a book for your justification ? But the 
Reverend Father Jesuit Feller is obliged, in his " Universal 
Biography/' to confess that Cerutty left your Order a short 
time after his publication. And why ? Because, devoured by 
remorse, he listened to his conscience, and would give to all 
humanity a public acknowledgment of his crime against truth, 
against the gospel, against man's welfare. Then he became 
your martyr, and since that time you attack his name, his mem- 
ory, in your biographies. What can you produce for your jus- 
tification ? Your feigned death, your apparent inoffensiveness ? 
but you know, full well as I, that you have borrowed a false 
skin, the skin of darkness ; that slowly and without noise, as 
a worm eating silently the wood in the heart of a timber, you 
loose the ties of families, the ties of the American Republic. 
And what are you doing now in Russia, in Austria, in Prussia, 
in Rome, etc. . . . where you appear with a less false skin, 
because you are stronger and favored by their Kings and Em- 
perors, or rather tyrants ] In Russia, in Austria, in Prussia, 
you surround and support the thrones of the enemies of free- 
dom and democracy. In Rome you surround the bloody 
steps of the throne of the Pope ; fill the prisons with the vic- 
tims of the papal tyranny ; confiscate their property ; banish 
them, and disgrace, persecute, deprive their families of the 



148 JESUITISM UNVEILED. 

necessities of life : every day you wash the pavement of the 
city with innocent blood. In France you support the half 
throne of the half President of the half French Republic. 
There you send to the National Assembly, by the priests, the 
devotees, the wives, and the peasants, aristocratic representa- 
tives, enemies of democratic principles and of the Republic. 
The proof of your misdeeds and intolerance in these and other 
European countries, the ports of the United States are daily 
obstructed with the victims of political and religious tyranny, 
coming to this hospitable land, and looking for a shelter and 
a living, thirsty to breathe the vivifying air of liberty. 

O Jesuits! Whatever you may try to justify your past 
conduct, you will never accomplish it. You are now a Cain 
marked on the forehead with the iron pen of history, as the 
most deadly foes of the human family. You still are powerful, 
even exceedingly powerful ; you demonstrate it in Europe. 
There all true friends of improvement, of freedom, of democ- 
racy, of the gospel, and of social welfare, tremble in contem- 
plating the future ; and if you are not stopped and carefully 
watched in America, you will prove to the United States that 
they warm in their bosom a snake that will kill them. 

Americans, pray give a special attention to the following 
reflections. 

In reading the summary of the doctrines which the Jesuits 
have held and taught — which they still hold and teach; in 
reflecting on their principles, so impious, so inhuman, so im- 
moral, so obscene, so intolerant, and so anti-Christian, you 
likely were astonished, and thought that the writers who 
taught and professed such doctrines were the villians of the 
Society of Jesus : but you were mistaken. These writers 
have been always, and still are, considered the main Theo- 
logians and the light of the Society. Their Theology is 
taught now to all the secular clergy in the Ecclesiastical 



JESUITISM UNVEILED. 149 

Seminaries, and applied by all the priests in their ministry ; 
not only in a few countries but all over the Roman Catholic 
world. The Pope himself has beatified several of the afore- 
said Theologians of the Jesuits. 

These Theologians have been always and still are oracles 
among the Jesuits. All these Reverend Fathers, in preach- 
ing, in writing, in confessing, in short, in exercising the sacer- 
dotal ministry, have followed and still follow their teaching, 
all their doctrines, except a few points of morals which the 
Pope, in order to delude the people, politically has con- 
demned. I notwithstanding can solemnly assure you, that 
from my relations with the Jesuits, my sacerdotal ministry, 
chiefly that of confession, they certainly hold, practise, and 
apply all these doctrines. 

Perhaps you will ask me if these principles have been 
approved by all the Society of Jesus. I answer to your 
question in quoting this article of their rule : 

" No volume shall be published by one of the members 
without a previous approbation of the Superiors." 

Paschal reproached them for this article of their rule, in 
unveiling some immoral points of their doctrine. (See the 
fifth and ninth of the Provincial letters.) 

Therefore, Americans, we must necessarily infer that the 
whole society of Jesus is responsible for the principles con- 
tained in the books published by its Theologians, and for all 
their consequences. 

" Do the Jesuits," continue you, "proclaim actually from 
the pulpit these principles V 9 

Certainly not. They are too artful to show what they are, 
especially in the United States. Feeling that the ground is 
still moving under their feet; that they are not the majority; 
knowing that an imprudent and impolitic behavior would risk 
their prospects among you, they are very cautious and fear- 

13* 



150 JESUITISM UNVEILED. 

ful. They confine themselves in a subterraneous and almost 
invisible work, to become after a while the majority. Be not 
astonished if they bend themselves to these mean proceedings, 
for, witness their past policy, they know and apply admirably 
this principle, " that they must crouch and creep unseen, in order 
to reach power and to tyrannise." 

Again. " Do the Jesuits," ask you, " apply their immoral 
principles in confessing i n 

I feel sorry to be obliged to answer : yes. They apply their 
immoral principles which have been exposed, and even many 
others which are more immoral ; but they are so incredibly im- 
moral that I am not allowed to write them. Moreover you 
could not believe me, because, knowing them only by the con- 
fessional, I cannot exhibit proofs. You still can judge the mys- 
terious and unwritten doctrines of the Jesuits by those which 
they have avowed and written. 

Americans, we have related summarily, how the Jesuits are 
educated or rather moulded during their noviciate — what doc- 
trines they have held, taught, and still hold and teach. Let 
us, at present, group, summarily, some facts of their history. 
We say some facts, for several volumes might scarcely contain 
the details of their crimes. You will see, Americans, what faith- 
ful and careful practitioners they have been, and in our days are, 
of their doctrines and teaching. 



JESUITISM UNVEILED. 151 



CHAPTER VII. 

SUMMARY OF THE HISTORY OF THE JESUITS. 

Year 1534. — Paris was the first cradle of the Order of the 
Jesuits. Saint Ignatius Loyola, a man unfortunately too famous 
for mankind's welfare, was its founder. Having exalted the 
ambitious and fanatical views of Francis Xavier, Peter Le Fevre, 
James Laynez, Rodriguez, they united with each other by vows 
in the Church Montmartre, near Paris. Soon after they came 
to Rome ; exposed their aim, designs, and plans to the Pope, 
and promised to add a fourth vow to those of poverty, chastity, 
and obedience, namely, that of obeying him and his successors 
on the throne of Saint Peter. (Various Histories — Universal 
Biography by the R. F. Jesuit Feller, at the word Ignatius.) 

Year 1540. — The Pope Paul III. accepted their proposal, and 
introduced them into the political life, by approving and con- 
firming them as a religious body under the calling of " Society 
of Jesus," with the Bull " Regiminis militantis Ecclesise." (Idem 
works.) 

Year 1541. — Saint Ignatius Loyola was appointed General of 
the Order. Hardly born, the Jesuits began the stout tissue of 
their criminal history. Finding obstacles in the way of their 
ambitious aims, they diffused themselves everywhere, under the 
color of zeal and devotedness to the Roman Catholic Church. 
They inflamed talented but fanatical and inexperienced youth ; 
and thus won a great many proselytes. To overcome difficulties, 
they applied the principle, which henceforth was to be their fa- 
vorite one, " Divide et regna," " Divide and you shall reign." 
. They sowed discord and hatred among families, provinces, na- 



152 JESUITISM UNVEILED. 

tions, Kings and Emperors whom by intrigues they succeeded 
in surrounding. They disturbed chiefly all Germany in wearing 
all sorts of masks, playing all parts, stirring up all the popular 
passions against the Protestants, and still feigning to calm the 
parties. 

The Jesuits displayed under the aforesaid circumstances, a 
hypocrisy so mean and so artful, that in Bavaria they declared 
ex'pressly, in order to deceive the Protestants, that they intended 
to restore the former Christian faith ; and that Saint Ignatius 
had solicited and obtained an introduction to Luther, by the in- 
tercourse of Paquier, the celebrated lawyer of the University of 
Paris. (Histoiy of Christian Empire, from the Reformation to 
.... by Scbrockh — 3, 515 — Reflections on the history and 
Constitutions of the Society of Jesus, by Spitler — work published 
in 1819 — History of the Jesuits in Bavaria, by the Chevalier De 
Lang — work published in 1819.) 

At the same time, the Jesuits excited the Pope and the tem- 
poral powers against the Reformation. The Reverend Fathers 
Jesuits Bobadilla and Lejay, who, nearly at the same moment 
were troubling by the lowest duplicity the Diet of Ratisbonne, 
and the religious conferences moved there from Worms, were 
the leaders and responsible Papal agents of this important and 
machiavelistic mission. (See above cited works.) 

Year 1545. — The Pope Paul III., appointed as Theologians of 
his holiness, for the council of Trent, the Revered Fathers Jesuits 
Laynez and Salmeron. Thus he rewarded the Jesuits for the 
solemn vow of obedience to the Papacy, taken by their Society. 
However, the principal end of the Pope in choosing these Fathers, 
was to find in them devoted and able creatures ; deadly enemies 
of Protestantism, and zealous defenders of the Papal usurpations, 
against a great many Bishops opposed to them. 

The Jesuits appreciating all the advantages of such a proposal, 
and chiefly knowing that it was a sure title to the highest favors 



JESUITISM UNVEILED. 153 

and privileges of the Popes, through whom they might become 
rid of the jurisdiction of the Bishops, accepted it gratefully, and 
sent to the council the Fathers Laynez and Salmeron, who fulfilled 
heartily and successfully their mission. 

The Jesuits had not been mistaken in their hopes, the Popes 
after a short while, granted them the famous Bulls ; which eman- 
cipated them from all Episcopal jurisdiction, and excommuni- 
cated even the laymen who would dare contradict their rules. 
(Various Catholic and Protestant Histories of the council of 
Trent.) 

Year 1549. — The Reverend Father Jesuit Bobadilla, by cring- 
ing and flattery, became confidential confessor and director of 
Ferdinand I. By him he governed Germany from 1541, to 
1549. Fortunately for that country which he disturbed, and by 
the political and religious dissensions which he fomented, impov- 
erished, he trusted too much in his influence over the mind of 
the Emperor. Having plotted and thwarted the interim of 
Charles, he fell from his power, and was finally disgraced. (His- 
tory of Germany, by J. C. Pfister — vol. 7, edition 8.) 

Year 1551. — The Jesuits surrounded the fanatic Duke of Ba- 
varia, who was displeased on account of the interim ; excited 
him against Ferdinand L, and were authorized by him to teach 
at Ingolstadt. The Reverend Father Jesuit Cassius, who had 
been appointed Provincial in Germany, and who was to be, dur- 
ing about thirty years, so noxious to that country, was their 
leader and head of these intrigues. (Stumpt — p. 291.) 

Year 1553. — Ferdinand was obliged to yield. He called 
them in Vienna to stop — at least said he — the ruin of the Ro- 
mish Church. He appointed the Reverend Father Jesuit Cani- 
sius Visitor of the University of Vienna. If Maximilian II., 
was threatened to be poisoned, as it is ascertained from the 
writers of the two parties, this crime took place at this epoch, 
and was ascribed to the vengeance and policy of the Jesuits. 

7* 



154 JESUITISM UNVEILED. 

(Schneller sesterr — einfluss, 1, 168 — De Hormayr, aesterr — Plu- 
tarch, 7, 29.) 

From the year 1554 to the year 1556. — In 1554 the Jesuits 
had invaded all classes of society, and alarmed all powers ; so 
thick, so powerfully they had grown up. And, in what manner ? 
By artful policy, in changing with circumstances ; in by turns, 
flattering, lying, slandering, stooping, threatening, promising ; in 
one word, in handling masterly the deepest hypocrisy. 

In France the Jesuits succeeded in gaming the projection of 
the Cardinal De Loraine, and by his interference, obtained from 
the king, Henry II., the right of collecting money, building 
chapels and opening colleges all over the territory of France. 

The third of August, the Parliament alarmed, decreed that the 
letters patent of Henry II. and the Brief of the Pope Julius III., 
should be communicated to the Bishop of Paris, and to the Fac- 
ulty of Theology. 

The formula follows : — 

<l Considering ; 1. That the new * Society ' attributes to itself 
the strange name of c Society of Jesus.' 

" 2. That it admits indifferently in its bosom, every kind of 
people, bastards, rascals .... 

" 3. That it has neither rules nor constitutions, nor the man- 
ners and behavior which discriminate the monks from the lay- 
men. 

" 4. That it obtained many privileges, liberties and indemni- 
ties ; principally relative to the administration of sacraments, 
thus damaging the Bishops, Clergy, Lords, Princes, citizens and 
Universities " 

The Faculty of Theology passed on the first of December of 
the same vear, the following Decree : 

" The Faculty of Theology considering : 

1. "That the Society of Jesus dishonors the Monastical and 



JESUITISM UNVEILED. 155 

Religious Orders, of which it enfeebles the discipline by its 
want of the pious practices, which generate fervor and keep up 
virtue. 

2. " That it causes , the transgression of the vows, escapes 
from submission to the Prelates ; dispossesses unjustly the eccle- 
siastical Lords and others of their rights ; generates in the civil 
and religious governments, disturbance, complaints, dissensions, 
lawsuits, contentions, jealousies, rebellions, and divisions of every 
kind. 

"Declares for all these motives, that the aforesaid Society is 
dangerous to religion ; to the church which it disturbs ; to the 
monastical discipline which it enfeebles ; and that it is organized 
rather for the ruin than for the edification of the faithful . ." 

Year 1556. — Many years before the Jesuits had invaded Por- 
tugal and Spain. In Portugal they had been, at first, extraordi- 
narily influential. In Spain, Charles V. who had pondered the 
consequences of the power of the Jesuits, had not favored them. 
Melchior Cano, a Dominican, who was undoubtedly the most 
celebrated Doctor of the University of Salamanca, had denounced 
them publicly as forerunners of Anti-christ. Don Martinex Cilicio, 
Archbishop of Toledo, had expelled them from Ascala, and the 
people of Sarragossa, from their city. In 1556, the Jesuits 
availed themselves of a circumstance with the greatest ability. 
Donna Maria of Portugal having died, they engaged the young 
King of Naples, Sicilia, and Low Countries, to marry the daughter 
of Henry VIII. of England. They withal invited Charles V., 
under the pretext of the salvation of his soul being at stake, to 
abdicate his crown. They sent to London, to solicit the hand of 
the daughter of Henry, Edmond Campion, who, afterwards con- 
victed of high treason, was condemned to be tortured and be- 
headed in London, on the 28th of November, 1581. By this 
compliance and political intrigue, the Jesuits gained the gratitude 
and confidence of Philip II., and began to rule Spain. At the 



156 JESUITISM UNVEILED. 

same time, they founded colleges in Ingolstadt and Vienna. (Jel 
Pfister — History of Germany, vol. 7.) 

Saint Ignatius Loyola, Father, Founder, and General of the 
Jesuits, died, having been in turn a page, a licentious soldier, 
penitent fanatic, poet, apostle, philosopher, politician, legislator, 
manufacturer of men walking with living bodies but dead souls, 
King of such extraordinary people, and, by handling them art- 
fully, ruler of many countries in India, and of the most powerful 
Kings and Emperors in Europe ; in short, ruler of the temporal, 
intellectual, moral and religious interests of the greatest nations. 
His power had been so astonishing, that the epitaph following 
was engraved upon his tomb : 

" Whoever you may be who imagine to yourself the great 
Pompey, Caesar, or Alexander, open your eyes : you shall see on 
this marble, that Ignatius has been greater than these con- 
querors." (Les Convents, p. 71.) 

From the year 1557 to the year 1560. — The Jesuits tried to 
obtain more credit by profane and sacred means. To adorn their 
Order with a pretended divine seal, they published everywhere 
that God empowered them to perform miracles — but being care- 
ful to say that these miracles happened in far distant countries, 
but their existence might be controlled. They proclaimed from 
the pulpit, in their writings, in the parlors, in their colleges, in 
every manner and everywhere, that India, where they had mis- 
sionaries, was a country which God blessed ; that there all civil- 
ized or uncivilized kingdoms, provinces and colonies, resounded 
with the supernatural deeds, with which God had favored their 
apostle Francis Xavier, during and after his life. They extolled, 
to the skies chiefly the following miracles : 

" This extraordinary man," they preached and wrote, " ap- 
peared eight feet tall when he taught the people. His worn out 
surplice shone suddenly with fine embroideries. He brought to 
life again dead bodies in the presence of the largest assemblies. 



JESUITISM UNVEILED. 157 

On a certain evening, whilst lie preached in a religious meeting, 
a volcano broke out and the earth shook : all fell, but he stood 
up. Alaradin, a Mahometan Prince, besieged Malacca with an 
army and a fleet, but the Saint, though having only seven small 
boats to defend the people, advanced against him ; his voice 
resounded as thunder, and Alaradin alarmed, turned and fled." 
Read the relation of these miracles and many others in the lives 
of Saint Francis Xavier by the R. F. Jesuits Turselin and Bou- 
hours. The first is written in Latin, the second in French. 

Years 1560 and 1561. — The Parliament of Paris ordered that 
the Jesuits should sue for their Institute in the great Council of 
Trent. The tenth of October, John Prevost, Eector of the Uni- 
versity (France), was compelled to forbid them to teach, because 
they excited and misled youth. Then they asked to be incorpo- 
rated in the University, but they entangled so much the condi- 
tions of their admission, that their petition was disregarded. 

In 1561, they intrigued powerfully, seduced the Bishop of 
Paris, and corrupted the Rector of the University. 

[See for the above and following quotations, a Annales de la 
Societe des Soi-dissant Jesuits, ou, Recueil historique et chrono- 
logique de toutes les pieces ecrites, contre les Jesuites." Edition 
in 4 volumes. In this work are related the most authentic and 
official pieces written, decreed, and published about the Jesuits. 
This work being a living condemnation and sentence against 
them, they have spent a good deal of money to cause all the 
copies to disappear, but many remain in the public libraries 
of France.] 

Year 1564. — In France, the Jesuits seduced Les Guizes in flat- 
tering and promising them support in their political and am- 
bitious views. So powerfully protected, they corrupted the 
celebrated lawyer Versoris and attacked the University. In spite 
of the talent of the famous Pasquier, and of his well-grounded 
pleading : in spite of the Parliament; even in spite of the will 



158 JESUITISM UNVEILED. 

of the people, they were authorized in all their plans to monop- 
olize the public instruction. The Reverend Father Jesuit Odon 
Pigenat, styled by Arnaud "Le Corybante fanatique," "The 
fanatic Corybante/' and by the historian De Thou, " Le Tigre,'' 
a The Tiger,'* was the hero of all those mean intrigues. (An- 
nates . . . Arnaud — De Thou.) 

Year 1569. — In France, De Pontas, Bishop of Razas, refused 
but in vain, his consent to their establishment in Bordeaux, 
where they excited the Catholics against the Protestants. (An- 
nates . . .) 

Year 1570. — Elizabeth, Queen of England, expelled the Je- 
suits from her kingdom. (Annates . . .) 

Year 1571. — In Belgium, the misdeeds of the Jesuits were 
so hideous and so subversive, that Arias Montanus wrote to 
Philip II., King of Spain, assuring him that the deluge of their 
works of destruction covered all society. He entreated him to 
take some measures to stop, or at least paralyze the Jesuitical 
power, and proposing a series of instructions, which should be 
executed by the Governor of these disturbed provinces. 

At the same time, Catharine of Austria complained urgently 
and bitterly in a letter to Borgia, against the enormities of the 
Jesuits, who, she said had revealed her confession, and profaned 
criminally the most respectable and sacred things. (Annates.) 

Year 1572. — In France, the Jesuits directed by Gregory 
XIII., that worthy Pope who celebrated so solemnly in Rome 
the news of the massacre of the Protestants all over the king- 
dom, the Jesuits, say I, advised the counsellors of Charles IX., 
and of Catherine De Medicis. It was in their lurking house at 
Paris that these counsellors deliberated during the mournful 
night of the massacre, known under the name " Massacre de la 
Saint Barthelemy." 

At the same time, as the Jesuits had previously fired Ger- 
many, stirred up the Catholics who were in the majority against 



JESUITISM UNVEILED. 159 

the Protestants who were in the minority, two armies were or- 
ganised, frightful battles fought, and blood ran everywhere. 
(Annales .... and various extracts.) 

We read in the 2d volume, page 613, edition octavo of the 
History of France by Anquetil, a Roman Catholic priest who 
died in the Roman communion, who, thereby, is undoubtedly not 
chargeable with partiality w T hen he avers some too visible mis- 
deeds of Bishops, Jesuits, and Popes : 

" La nouvelle de la mort du General Coligny fut recue a 
Rome avec les transports de la joie la plus vive. On tira le 
canon. Ou alluma des feux comme puur l'evenement le plus 
avantageux. II y cut une messe solennelle d'actions de graces, 
a laquelle le Pape Gregoire XIII. assista avec l'eclat que cette 
cour donne aux ceremonies qu'elle veut rendre celebres. Le 
Cardinal De Lorraine recompensa largement le courrier et l'in- 
terrogea en homme instruit d'avance. Brautoine raconte que le 
Souverain Pontife versa des larmes sur le sort de taut d'infor- 
tunees. Je pleure, dit il, taut d'innocents qui n'auront pas man- 
que d'etre confonpus avec les coupables, et, possible qu'a plu- 
sieurs de ces morts Dieu ait fait la grace de se repentir." 

[translation.] 

" In Rome, the news of the death of General Coligny was 
received most joyfully. The cannon was fired. Bon-fires w T ere 
kindled as for the most fortunate events. A solemn mass of 
thanksgiving was celebrated, at which mass the Pope Gregory 
XIII. assisted, with the splendor given by this Court to the cere- 
monies considered by it as worth solemnization. The Cardinal 
de Lorraine rewarded largely the courier, and showed, in ques- 
tioning him, that he was informed in advance. Brantome re- 
lates that the Sovereign Pontiff shed tears on the fate of so 
many unfortunate victims. ' I mourn,' he said, 'so many inno- 
cent victims, who undoubtedly have been confounded with the 



160 JESUITISM UNVEILED. 

culpable, and God will have perhaps granted to many of them 
the grace of repentance.' " 

Ah ! Jesuits, Popes, Cardinals, and other religious butchers, 
if you did know how strong, how revengeful, arise in our minds 
and hearts the remembrance of our forefathers whom you assas- 
sinated ! If you did know how their cries in falling agonized 
and dying under your poignards, resound thundering through 
our ears, and stir up all the power of our filial love ! If you 
did know how heroical it is to forgive you ! But Christ the 
merciful orders us : we stop and are silent. We will only bor- 
row and apply to you the language which he addressed, under 
almost similar circumstances, to your ancestors the Pharisees : 

" Wo to you, Pharisees, because you love the uppermost seats 
in the Synagogues, and salutations in the market-place. Wo to 
you, because you are as sepulchres that appear not, and men 
that walk over them are not aware. Wo to you lawyers, be- 
cause you load men with burdens which they cannot bear, and 
you yourselves touch not the packs with one of your fingers. 
Wo to you who build the monuments of the prophets : and 
your fathers killed them. Truly you bear witness that you con- 
sent to the doings of your fathers : for they indeed killed them, 
and you build their sepulchres. Therefore also the wisdom of 
God «feaith : I will send to them prophets and apostles, and 
some of them they will kill and persecute : that the blood of 
all the prophets which was shed from the foundation of the 
world, maybe required of this generation, from the blood of 
Abel unto the blood of Zacharias, who was slain between the 
altar and the temple. Yea, I say to you, it shall be required 
of this generation. Wo to you lawyers, for you have taken 
away the key of knowledge : you yourselves have not entered 
in, and those that were entering in, you have hindered." St. 
Luke, xi : 43 and following. 

Year 1579. — Saint Charles Borromeo, Archbishop of Milan, 



JESUITISM UNYEILED. 161 

wrote to Caesar Spetiano, his apostolical pronotary and agent in 
Rome, complaining about the undertakings, enormities, and ras- 
calities of the Jesuits in that city. He ordered him to claim 
from the Pope a sentence against them, styling them " Fathers 
Du Jesus," because they dishonored the Sacred name of Jesus. 
He did not succeed, for they were too powerful in Rome, the too 
beloved idols of Papacy. Pius IV. had told an ambassador of 
Portugal, that the Jesuits were his troops. (See Ribadeneira, 
one of the authors of the Jesuits. — Annales . . . .) 

Year 1581. — The Jesuits were expelled from Bourges, Rouen, 
and Tournon (France,) where they had opened colleges ; were 
discredited in Monomotapa, suspected and threatened in London 
after the execution of Campion, Skerwin, Briant ; and expelled 
from Anvers for having disturbed Gand, a city of the Low 
Countries. 

The Reverend Father Sammier was deputed to the Princes of 
Germany, Italy, and Spain, to induce them to unite against 
France. (Pfister — History of Germany, 7 vol. — Mezeray, French 
Historian.) 

Year 1584. — The murderer of the Prince of Orange, Bal- 
thazar Gerard, declared that four Jesuits of Treves, to whom 
he had revealed his project, had encouraged him in assuring him, 
that if he fell and died in his pious design, he should be % mar- 
tyr. (De Thou — French History of France, Book 79.) 

By the intrigues of the Jesuits, the Princes of Guise and 
Philip H., King of Spain, united on the first of December, 
against the Protestants of France and those of the Low Coun- 
tries, for the double purpose of crowning King of France the 
Cardinal Bourbon, after the death of Henry HI., and of banish- 
ing all the heretical Princes. At the same time, the Jesuits being 
immensely rich, forestalled the victuals, famished France and 
preached rebellion against the King Henry III. (Annales 
Mezeray — History of France. 



162 JESUITISM UNVEILED. 

From the year 1586 to the year 1590. — In England the Je- 
suits organised and directed a new conspiracy, not to try again 
to kill Queen Elizabeth, but to dethrone her, and to crown in 
her stead Mary Stuart. 

They shook France, and were, says the historian Mezeray, 
" Les trompettes de la Ligue," " The leaders of the League." 
Their Provincial of Paris, the Reverend Father Mathew, was 
surnamed " Le courier de la Ligue," "The courier of the 
League." They struggled to win Henry III. Also, Paquier, 
in his Catechism, Book 3, ch. 2, says about it : " Anger, con- 
feseur de ce Prince, avait bien tate son poux et jauge profon- 
dement sa conscience," — which means, that the Jesuits had 
carefully and deeply sounded the intentions and conscience of 
this Prince. But they did not succeed. Then they stirred up 
the mob in Bordeaux, from which city the Marshal de Martig- 
nan expelled them. (De Thou — History of France, Book 10, 
ch. 4.) 

Afterwards, the Jesuits preluded the murder of Henry IV., 
by deifying James Clement, who killed Henry III. at Saint 
Cloud, the first of August, 1589. The Reverend Father Jesuit 
Molina, Theologian of the Jesuits, wrote on these circumstances : 
" Murder was atoned by murder; and the manes of the Duke 
of (guises unjustly killed, were avenged by the effusion of the 
royal blood." Further, he adds : " James Clement made a 

truly noble, admirable, memorable action, by which he 

taught the Princes of the world, that their impious designs do 
not remain unpunished." (Molina — His Theology, Article de 
Regibus.) 

Year 1590. — Aquaviva, General of the Jesuits, obtained from 
the Pope Gregory XIIL, a Bull putting them beyond all civil 
and spiritual authorities, and compelling these authorities under 
pain of excommunication, to admit and practise all the contents 
of this Bull. 



JESUITISM UNVEILED. 163 

We give an abridgment of the cases in which this excommu- 
nication is incurred : 
Are excommunicated, 

1. "Kings, Princes, and Administrators who will tax the So- 
ciety of Jesus, its individuals or property. 

2. " All those who will prejudice the Society. 

3. "All those who will oblige the Society to lend, either its 
churches or houses in which to say mass. 

4. " All those who will be bold enough to violate the conces- 
sions granted to the Jesuits. 

5. " All those who will refuse the office of protectors of the 
Society. 

6. " All Regulars and Seculars of whatever estate, rank, and 
preeminence they may be, Bishops, Archbishops, Patriarchs, and 
Cardinals, who will attack the Order of the Jesuits and their Con- 
stitutions, either some articles of their Constitutions, or concern- 
ing them ; though it may be for disputing and seeking truth. 

7. " The Rectors of Universities and others, who would molest 
the Rectors and teachers of the colleges of the Society of Jesus. 

8. " All those who would oppose the privileges of the colleges 
of the Jesuits, etc 

9. " The fathers of families who would hinder their* children 
from belonging to the Society of Jesus . . . 

(La Chalottias — Comptes rendus, p. 116, 117, 118.) 
At that time, there was seen in many houses of the Jesuits a 
hall called, u Hall of Meditation," in which these Reverend Fa- 
thers instructed murderers of the Kings. Placing in their hands 
a hallowed poignard, they told the elected : 

" Va, mignon de Dieu, elu comme Jephte ; voila le glaive de 
Samson, le glaive de David, duquel il trancha la tete de Goliath, 
le glaive de Judith duquel elle trancha la tete a Holopherne ; le 
glaive des Machabes ; le glaive de Saint Pierre, duquel il coupa 
l'oreille a Malchus ; le glaive du Pape Jules IL, avec lequel il 






164 JESUITISM UNVEILED. 

arracha dec mains des Princes Immola, Faenza, Ferli, Bologne et 
autres villes avec grande effusion de sang. Va, sois hormne ro- 
buste. Que le Seigneur assure tes pas ! 

— " lis le conduisaient eansuite vers un portrait de Jacques Cle- 
ment et lui disaient : 

" A la mienne volonte que Dieu m'eutelu et choisi en votre 
place ; je serais assure de n'aller point en Purgatoire, mais tout 
droit en Paradis." 

[translation.] 

" Go, favorite of God, elected like Jephtha ; this is the sword 
of Samson; the sword of David, by which he beheaded Goliath ; 
the sword of Judith, by which she beheaded Holophernes ; the 
sword of the Machabees ; the sword of Saint Peter, by which he 
cut off the ear of Malchus ; the sword of the Pope Julius II. 
by which he snatched from the hands of the Princes Immola* 
Fsenza, Forli, Bolonia and other cities with great effusion of blood. 
Go, be a strong man. That God may insure your steps ! 

" Then they led him before a picture of James Clement, and 
told him : 

" I would desire to have been chosen and elected in your stead ; 
I should be certain to escape Purgatory, and to go straight to 
Paradise." (Les Convents.) 

Year 1592. — Patrick Cullen, by the instigation of the Jesuit 
Holte, went to England, intending to murder Queen Elizabeth, 
but he did not succeed. (Les Convents.) 

Year 1593. — The Eeverend Father Yarade, Rector of the 
Jesuits at Paris, excited Barriere to kill Henry IY., King of 
France. As proof, this murderer has asserted this declaration in 
his testament. Moreover, we read in an authentical piece headed 
" Les remontrances du Parlement a Henry IY." — " Advice of the 
Parliament to Henry IY." presented to him in 1603: "Jean 
Barriere avait ete instruit nar Yarade, et confessa avoir recu 



/ 



JESUITISM UNVEILED. 165 

l'absolution sous le serment fait entre ses mains de vous assassiner " 
— " John Barriere had been instructed by Varade, and has aver- 
ed to have been absolved from his sins, because he had sworn to 
murder you." 

De Thou says : " This crime stirred up the people against the 
Jesuits, who had by their seditious sermons exposed the life of 
the King." (Remontrances du Parlement a Henry IV. — De 
Thou— History of France, Book 107.) 

Year 1594. — The Jesuit Holte excited Williams and Yorck, 
young Jesuits, to murder the Queen of England, and in order to 
fortify them for the execution of this crime, bestowed upon them 
the holy communion. They fortunately did not succeed, and 
this wicked man was hung with Henry Garnet. (Fragments of 
the law-suit in the Archives of London.) 

Year 1595. — Achille de Harlay proposed to the Jesuits the 
following oath, which they refused to take because Aquaviva, their 
General, favored the Roman Catholic Spain, against the half Pro- 
testant France. 

This was the formula : 

" I swear to live and die in the Catholic, Apostolic, and Ro- 
man faith, and to submit to Henry IV. I renounce all confede- 
racies against his service, and I will do nothing against his au- 
thority." (De Thou— History of France, Book 109.) 

John Chatel tried to kill Henry IY. He had for accomplice 
the Reverend Father Jesuit Guignard, who was hung for this 
regicide on the seventh of July of the same year. John Chatel 
stabbed the King with a knife, but by God's providence he was 
wounded but slightly. 

This wretched murderer endured torture and death firmly and 
without repentance. " Such a circumstance," writes Anquetil, a 
Roman Catholic priest, in his History of France, vol. 3, p. 199, 
was attributed to the lessons of the Jesuits. They were seized 
and critally questioned. Many seditious books having been found 



166 JESUITISM UNVEILED. 

in their convent, and many facts and circumstances haying been 
charged upon them, John Guignard was condemned to be 
hung. All the other Jesuits were expelled forever from France. 
They left Paris on the eighth of January. " Behold," says the 
journalist of Henry IV., " how a simple usher accomplished on 
that day with his switch what four battalions could not have 
done !" 

"The King was deeply afflicted at this attempt." 'Is it ne- 
cessary,' said he in sorrow, ' that the Jesuits be convinced by my 
mouth !' The murderer had struck and cut his lips, and broken 
two of his teeth. 

" A pyramid was erected in Paris to perpetuate the horror of 
this monstrous crime." (Anquetil — History of France.) 

Americans, hoping to be agreeable to you in placing under 
your eyes more extensive documents about this Regicide, a fact 
which embraces in itself all that the Jesuits are able to do, I 
will extract from the 9th vol. p. 283, of the memoirs of Sully, 
Minister of Henry IV., these long but interesting and authenti- 
cated quotations : I say interesting, because, thanks to the artful- 
ness of the Jesuits, this 9th volume, which is a complement of 
the work, has been taken off in great many editions.* 

* These are the sentences passed against John Chatel, and the Jesuits — 
against John Guignard — against John Gueret and Peter Chatel — I produce 
them with their old French style : 

"Arret Contre Jean Chastel et les Jesuits. — Vu par la Cour, les 
Grand'Chambre et Tournelle assemblees, le proces criminel commence a faire 
par le Prevot de l'Hotel du Roi, et depuis paracheve d'instruire a la Re- 
queue du Procureur-General du Roi, denfandeur et accusateur a rencontre 
de Jean Chatel, natif de Paris, Ecolier, ay ant fait le cours de ses etudes au 
College de Clermont, prisonnier es prisons de la Conciergerie du Palais, 
pour raison du tres-execrable et abominable parricide attente sur la Per- 
sonne du Roi : interrogatoires et confessions dudit Jean Chatel : Cui et in- 
terroge en ladite Cour ledit Chatel fur le fait dudit parricide : Oui aussi en 
icelle Jean Gueret, Pretre, soi-disant de la Congregation et Societe du Nom 



JESUITISM UNVEILED. 167 

Inscriptions of the Pyramid. 

" The Pyramid erected to eternalize the remembrance of the 
crime of the Jesuits, was drawn and engraved by John Le Clerc, 

de Jesus, demeurant audit College, et ci-devant Precepteur dudit Jean Cha- 
tel, Pierre Chatel et Denise Hazard, pere et mere dudit Jean : Conclusions 
du Procureur-Greneral du Roi, et tout considere IL EST DIT que ladite 
Cour a declare et declare ledit Jean Chatel atteint et convaincu du crime de 
le-ze-majeste divine et humaine aupremier chef, par le tres-mechant et tres- 
detestable parricide attente sur la personne du Roi. Pour reparation duquel 
crime a condamne et condamne ledit Jean Chatel a faire amende honorable 
devant la principale porte de l'Eglise de Paris, nud en chemise, tenant une 
torche de cire ardente du poids de deux livres, et illect a genoux dire et de- 
clarer, que malheureusement et proditoirement il a attente ledit tres inhu-' 
main et tres abominable parricide, et blesse le Roi d'un couteau en la face ; 
et par fausses et damnables instructions il a dit au proces etre permis de 
tuer les Rois et que le Roi Henri IV a present regnant nest en l'Eglise, 
jusqu'a ce qu'il ait l'approbation du Pape, dont il se repent et demande 
pardon a Dieu, au Roi et a la Justice. Ce fait, etre mene et conduit dans 
un tombereau en la place de Greve : illec tenaille aux bras et cuisses, et sa 
main dextre, tenant en icelle le couteau duquel il s'est efforce de commettre 
ledit parricide, coupee : et apres, son corps tire et demembre avec quatre 
chevaux, et ses membres et corps jettes au feu, et consumes en cendres, et 
les cendres jettees au vent ; a declare tous et chacun ses biens acquis etcou- 
fisques au RoL Avant laquelle execution sera ledit Jean Chatel applique a 
la question, tant ordinaire, qu'extraordinaire pour savoir la verite de ses com- 
plices, et d'aucuns cas resultants du proces. A fait et fait inhibitions et de- 
fenses a toutes personnes, de quelque qualite et condition qu'elles soient, sur 
peine de crime de lezemajeste, de dire ni proferer en aucun lieu public les- 
dits propos, lesquels ladite Cour a declare et declare scandaleux, seditieux 
et contraires a la parole de Dieu, et coudannes comme heretiques par les 
saints Decrets. Ordonne que les Pretres et Ecoliers du College de Cler- 
mont, et tous autres soi-disant de ladite Societe, comme corrupteurs de la 
Jeunesse, perturbateurs du repos public, ennemis du Roi et de l'Etat, vuide- 
ront dedans trois jours apres la signification du present Arret, hors de Paris, 
et autres villes et lieux ou sont leurs Colleges, et quinzaine apres hors du 
Royaume, sur peine ou ils y seront trouves, ledit tempts passe, d'etre punis 
comme criminels et coupables dudit crime de leze-majeste. Seront les biens 






168 JESUITISM UNVEILED. 

father of Sebastian, engraver of the King. The inscriptions or 
stamps have been erased by the Jesuits : we find them only in 
the cabinets of the amateur. 

tant meubles qu'immeubles a eux appartenants, employes en ceuvres pitoy- 
ables, et distribution d'iceux faite ainsi que par la Cour sera ordonne. Outre 
fait defenses, a tous Sujects du Roi d'envoyer des Ecoliers aux Colleges de 
ladite Societe qui sont hors du Royaume pour y etre instruits, sur la meme 
peine de crime de leze-majeste. Ordonne la Cour que les extraits du pre- 
sent Arret seront envoyes aux Bailliages et Senechaussees de ce ressort, pour 
etre execute selon sa forme et teneur. Enjoint aux Baillis el Senechaux 
leurs Lieutenants generaux et particuliers, de proceder a l'execution dedans 
le delai contenu en icelui, et aux Substituts du Procureur-General de tenir, 
la main a ladite execution, faire informer des contraventions, et certifier la 
Cour de leurs diligences au mois, sur peine de privation de leurs etats^ 
Signe Du Tillet. Prononce audit Jean Chatel, execute le 29 Decem- 
bre 1594. 

Arret Contre Jean Guignard, Du Janvier 1595. — Vu par la Cour, les 
Grand'Chambre et Tournelle assemblees, le proces criminel fait par Tun des 
Conseillers d'icelle, a la Requete du Procureur-General du Roi, a Tencontre 
de Jean Guignard, Pretre, Regent au College de Clermont de cette ville de 
Paris, prisonnier es prisons de la Conciergerie du Palais, pour avoir ete saisi 
de plusieurs Livres contenant contr'autres choses, approbation du tres-cruel et 
tres-inhumain parricide du feu Roi, que Dieu absolve, et inductions pour 
faire tuer le Roi a present regnant; Tnterrogatoires et confessions dudit 
Guignard, lesdits Livres representes, reconnus composes par lui, et ecrits de 
sa main : Conclusions du Procureur-General du Roi ; oui et interroge ledit 
Guignard sur les cas a lui imposes et contenus es dits Livres, et tout con- 
fidere. 

II sera dit que ladite Cour a declare et declare ledit Guignard atteint et 
convaicu du crime de leze-majeste, et d'avoir compose et ecrit lesdits Livres 
contenant plusieurs faux et seditieux moyens, pour prouver qu'il avoit ete 
loisible de commettre ledit parricide, et etoit permis de tuer le Roi Henri 
IV. a present regnant. Pour reparation de ce, a condamne et condamne le- 
dit Guignard a faire amende honorable, nud en chemise, la corde au cou, de- 
vant la principale porte de l'Eglise de Paris : et illec etant a genoux, tenant 
en ses mains une torche de cire ardente du poids de deux livres, dire et de- 
clarer: "Que mechamment, malheureusement et contre verite il a ecrit ]e 



JESUITISM UNVEILED. 169 

" This Pyramid was twenty feet high. It had four faces at 
the four corners, where were painted the four cardinal virtues. 
On the top was a cross, below which was the following verse : 

" feu Roi avoir ete justement tue par Jacques Clement, et que si le Roi a 
" present regnant ne mouroit a la guerre, il falloit le faire mourir, dont il se 
" repent, et demande pardon a Dieu, au Roi et a la Justice.' Ce fait, mene et 
conduit en la place de Greve, pendu et etrangle a une potence qui y sera 
pour cet effet plantee : Et apres, le corps mort reduit et consume en cendres 
en un feu qui sera fait au pied de ladite potence. A declare et declare tous 
en chacun ses biens acquis et confisques au Roi. Prononce andit Jean 
Guignard, et execute le septieme jour de Janvier 1595. 

Arret du Meme Jour, Contre Jean Gueret, et Pierre Chastel. — Yu 
par la Cour, les Grand'Chambre et Tournelle assemblees, le proces criminel 
commence a faire par le Prevot de l'Hotel du Roi, et depuis paracheve d'in- 
struire en icelle a la Requete du Procureur-General du Roi, demandeur et 
accusateur a l'encontre de Jean Gueret, Pretre, soi-disant de la Congregation 
et Societe du nom de Jesus, demeurant au College de Clermont, et ci-devant 
Precepteur de Jean Chatel n'aguere execute a mort par arret de ladite Cour , 
Pierre Chatel, Marchand Drapier, Bourgeois de Paris, Denise Hazard sa 
femme, pere et mere dudit Jean Chatel, Jean le Comte et Catherine Chatel 
sa femme, Magdelaine Chatel, fille desdits Pierre Chatel et Denise Hazard, 
Antome de Yilliers, Pierre Roussel, Simonne Turin et Louise Camus, leurs 
serviteurs et servantes, maitre Claude TAUemant, Pretre, Cure de Saint- 
Pierre des Arcis, maitre Jacques Bernard, Pretre, Clerc de ladite Eglise, et 
Maitre Lucas Morin, Pretre habitue en icelle, prisonniers es prisons de la 
Conciergerie du Palais; Interrogatoires, confessions et denegation desdits 
prisonniers, confrontation faite dudit Jean Chatel audit Pierre Chatel son 
pere ; information faite contre ledit Pierre Chatel ; confrontation a lui faite 
des temoins ouis en icelle ; le proces criminel fait audit Jean Chatel pour 
raison du tres-execrable et abominable parricide attente sur la personne du 
Roi ; le proces-verbal de Texecution de 1' Arret de mort donne contre ledit, 
Jean Chatel le vingt-neuvieme de Decembre dernier passe : Conclusions du 
Procureur-General du Roi : ouis et interroges en ladite Cour ledit Gueret, 
Pierre Chatel et Hazard sur les cas a eux imposes et contenus audit proces. 
Autres interrogatories et denegations faites par lesdits Gueret et Pierre 
Chatel, en la question a eux baillee par ordonnance de ladite Cour, et tout 
con fid ere : 

8 



170 JESUITISM CX VEILED. 

"The fifth of January, year of salvation 1591, by decree of 
the Court. 

" Hie domus immani Quondam fuit hospita monstro 
Crux ubi nunc ccelsum tollit in astra caput : 
Sanciit in miseros poenam hane sacer ordo Penates 
Regibus ut scires sanctius esse nihil." 

[translation.] 

" This house (of Chatel) on the top of which a cross raises 
now its head to the stars, once sheltered a wild monster : the 
Sacred Order of Penates inflicted upon them this punishment, in 
order that they might know that nothing is holier than Kings." 

H fera dit que ladite Cour, pour les cas contenus audit proces, a banni et 
bannit lesdits Gueret et Pierre Chatel du Royaume de France, a favoir ledit 
Gueret a perpetuite, et ledit Chatel pour le temps et espace de neuf ans et a 
perpetuite de la Ville et Fauxbourgs de Paris : A eux enjoint de garder leur 
ban, a peine d'etre pendus et estrangles, sans autre forme ni figure de proces. 
A declare et declare tous et chacuns les biens dudit Gueret acquis et confisques 
au Roi : et a condamne et condamne ledit Pierre Chatel a deux mille ecus 
d'amende envers le Roi, applicables a l'acquit et pour la fourniture du pain 
des prisonniers de la Conciergerie, et a tenir prison jusqu'a plein paiement de 
ladite somme : Et ne courra le jour du bannissement, sinon, du jour qu'il 
aura icelle payee. Ordonne ladite Cour que la maison en laquelle etoit de- 
meurant ledit Chatel, sera abattue, demolie at rasee, et la place appliquee 
au Public, sans qu'a Favenir on y puisse batir. En laquelle place pour me- 
moire perpetuelle du tres-mechant et tres detestable parricide attente sur 
la pensonne du Roi, sera mis et erige un pilier eminent de pierres de taille, 
avec un table auauquel seront inscrites les causes de ladite demolition et 
erection dudit pilier, lequel sera fait des deniers provenants des demolitions 
de ladite maison. Et pour le regard desdits Hazard, le Comte, Catherine et 
Magdelaine Chatel, de Villiers, Roussel, Turin, Camus, TAllemant, Bernard 
en Morin, ordonne ladite Cour que les prisons leur seront ouvertes. • Pro- 
nounce auxudits Hazard, le Comte, Catherine et Magdelaine Chatel, de Vil- 
liers, Roussel, Turin, Camus, l'Allemand, Bernard et Morin, le septieme de 
Janvier, et auxdits Gueret et Pierre Chatel, le dixieme du dit mois mil cinq 
cent quatre vingt quinze. 



JESUITISM UNVEILED. l7l 

First Inscription. 

" On the face before the bridge An Change. 

" D. O. M. 

" Pro salute Henrici quarti, clementissimi and fortissimi regis, 
quern nefandus parricida, perniciossimce factionis hoeresy pesti- 
fera imbutus ; quoe nuper abominandis sceleribus pietatis no- 
men obtendens, Unctos Domini, vivas que Majestatis ipsius im- 
agines occidere populariter docuit, jjum confodere tentat, coelesti 
numine scelestam manum inhibenti, cultro in labrum superius 
delato, et dentium occursu fellciter retuso, violare ausus est. 
Ordo amplissimus, ut vel conatus tam nefarii pcenoce terror, si- 
mul et proasentissimi in optimum prineipem ac regnum, cujus 
salus in ejus salute posita est, divini favoris apud posteros rriemo- 
ria extaret, monstro illo admissis equis membratim discerpto, et 
flammis ultricibus consumpto, cedes etiam, unde prodierat, hie 
sitas funditiis everti et in earum locum salutis omnium ac glo- 
rioe signum erigi decrevit." 

[translation.] 

To God, Good and Omnipotent. 

" In remembrance of the deliverance of the Most Clement 
and Most Valiant King Henry, whom a monstrous parricide, in- 
fatuated with the most pernicious and destructive heresy, (which 
lately, hiding the most abominable crimes under the appearance 
of piety, has taught publicly men to murder Kings, the anointed 
of the Lord and living images of his majesty,) undertook to kill ; 
whose wicked hand, at the same moment, the arm of God stop- 
ped, the knife which stabbed the upper lip having been repulsed, 
in happily meeting the teeth. Thereupon, the Court of Parlia- 
ment passed the sentence — that the monster should be quartered 
by four horses, and his members reduced to ashes— that the 



172 JESUITISM UNVEILED. 

house where he was born should be utterly destroyed — and 
that in its place, should be erected the image of salvation and 
glory, in order that thereafter, the fear of his punishment 
should repress these horrible attempts, and that the memory 
of the very extraordinary favor of God towards this good Prince 
and this nation, whose safety depends on his, be preserved by 
posterity.' 7 

Second Inscription. 

" On the face before the Palace, was engraved the sentence 
passed against John Crjatel and the Jesuits, as it is related in the 
foregoing notes." 

Third Inscription. 

" Before the bridge Saint Michael. 

D. O. M. 

" Duplex potestas ista fatorum fuit 
Gallis saluti quod foret, Gallis dare 
Servare Gallis, quod dedissent optimum." 

[translation.] 

" Providence could both grant to the French what their safety 
required, and preserve to the French the best which she had 
granted them. 

" Ciim Henricus Christianissimus, Francorum et Navarrae Rex 
bono Reipublicae natus, inter ccetera victoriarum exempla, quibus, 
tarn de tyrannide Hispanica, quam de ejus factione, priscam 
regni hujus majestatem, justis ultus est armis, etiam hanc urbem 
et reliquos regni hujus pene omnes recepisset, ac denique felici- 
tate intestinorum Franciae nominis hostium furorem provocante, 
Joannes Petri films, Castellus, ab illis submissus, sacrum Regis 
caput cultro petere ausus esset, praesentiore temeritate, quam 
feliciore sceleris successu : ob earn rem ex amplissimi Ordinis, 



JESUITISM UNVEILED. 173 

consulto vindicata per duellione, diruta Petri Castelli domo, in 
qua Joannes ejus filius inexpiabile nefas designatum patri com- 
municaverat, in area adcequata hoc perenne monumentum erec- 
tum est, in memoriam ejus dici in qua seculi felicitas, inter vota 
et metus urbis liberatorern regni fundatorem que Reipublicae 
quietis, a temoratoris nefando incsepto, Regni autem hujus opes 
attritas ab extremo interitu vindicavit, pulso prgeterea tota Gallia 
hominum genere novae ac maleficce superstitionis, qui Rempub- 
licam turbabant quorum instinctu piacularis adolescens dirum 
facinus instituerat." 

[translation.] 

" When Henry the Most Christian King of France and Na- 
varre, born for the welfare of the Republic, had, among other 
instances of his victories, chastised the Spanish tyranny, and the 
league which Spain had formed. When he had justly avenged 
by his arms the former splendor of this Kingdom, and even re- 
ceived the submission of this city (Paris), and of nearly all the 
others of this Kingdom. Finally, when his successes had excited 
the furor of the intestine foes of France, a certain John Chatel, 
son of Peter, seduced by these people, attempted with a knife the 
sacred life of our King with more temerity than success. There- 
fore, the Court of Parliament having by a sentence punished the 
crime of high treason, cast down the house of Peter Chatel, (in 
which John Chatel had imparted to his father this inexpiable at- 
tempt,) this eternal monument has been erected on the place of 
his house demolished in remembrance of this day in which the 
happiness of the world, among the hopes and fears, the city, has 
preserved from this bloody design our King, savior of the coun- 
try, founder of public tranquility, and repairer of the debilitated 
strength of this falling Kingdom. Moreover, the Court of Par- 
liament has banished from all France the kindred of a new and 
noxious superstition which disturbed the nation and by whose 



±74 JESUITISM UNVEILED. 

instigation this wretched young man had undertaken this odious 
parricide/' 

" S. P. Q. P. 

" Extinctori pestiferse factionis Hispanicce, mcolumitate ejus et 
vindicta parricidii lseti, majestati que ejus devotissimi." 

[translation.] 

The Senate and the People of Paris. 

" To him who has destrroyed the pestilential Spanish sect, 
happy on account of his preservation, and of the parricide, the 
very obedient subjects of his Majesty. 

" Fourth Inscription. 

" On the face before the Barnabites. 

" Quod sacrum votum que fit memoriae, perennitati, longoeve- 
tati saluti que maximi, fortissimi, et clementissirni Principis Hen- 
rici IV., Gallise et Navarroe Regis Christianissimi. 

" Audi Viator, sive sis extraneus, 
Sive incola urbis cui Paris nomen dedit. 
Hie alta quce sto Pyramis, domus fui 
Castelli sed quam diruendam funditus 
Frequens Senatus crimen ultus censuit. 
Hue me redegit tandem herilis filius, 
Malis magistris usus et schola impia. 
Sotericum, eheu ! nomen usurpantibus. 
Incestus et mox parricida in principem 
Qui nuper urbem perditam servaverat 
Et qui favente scepe victor numine 
Defflexit ictum audaculi sicarii 
Punctus que tantum est dentium septo tenus 
Abi, Viator, plura me vetat loqui 
Nostras stupendum civitatis dedecus. 



jesuitism unveiled. 175 

[translation.] 

" To be consecrated and devoted to the memory, immortality, 
length, and preservation of the life of the Most High, Most Pow- 
erful, and Most Clement Prince Henry IV., the Most Christian 
King of France and Navarre." 

" Hark, passer, whether you may be a stranger or a citizen 
of the city to which Paris gave his name. I who now am an 
elevated Pyramid, was formerly the house of Chatel ; but by 
order of Parliament, I was utterly demolished in punishment of 
a crime. The son of my owner finally reduced me to this con- 
dition, from having been taught in an impious school, by wicked 
professors who boasted, alas ! of the title of Saviors of the 
country. This son, at first incestuous, became soon afterwards, 
parricide of his Prince who had saved the city, and who helped 
by the Lord, by whose assistance he had obtained so many vic- 
tories, avoided the stroke of a too rash murderer, and was only 
wounded in the teeth between the lips. 

" Go your way, passer. The astonishing dishonor of our city 
prevents me from revealing many things. 

" The Pyramid having been demolished in the month of May, 
1605, the following verses were written : 

J'ote la Pyramide honte de mes sujets, 
Pour des malheurs passes arracher la memoire : 
Ceux qui n'approuvent pas mes hauts et saints projets, 
Feignant d'aimer mon bien, ils envient ma gloire. 

[translation.] 

" I take out the Pyramid a shame for my subjects, to blot out 
the recollection of passed misfortunes : those who approve not 
of my sublime and holy projects, in feigning good will towards 
me are jealous of my glory. 

"In 1606, a fountain was built on this place, and below, these 
two epigrams were engraved : 



176 JESUITISM UNVEILED. 

" Pyramis ante fui : quid not mutabile cum me 
Verterit in fontem prefecti cura Myronis, 
Hie ubi restabant sacri monumenta furoris 
Eluit infandum Myronis unda see us. 
Nunc fous est mauans ubi Pyramis ignea sedit 
Pacifico in regno sic temperat omnia princeps." 

[translation.] 

" Formerly I was a Pyramid — what is unchangeable ? When 
I was by the care of the Prefect Myron changed into a fountain. 
Here, where stood the monuments of fury, the water of Myron 
washes out a dreadful crime. Now, where a fiery Pyramid stood, 
a fountain bursts out. Thus the Prince softens all in his pacific 
reign." 

Year 1598. — The Jesuits cause the murder of Maurice de 
Nassau, and were expelled from Holland. 

Having been expelled from France, they cringed, promised, 
and intrigued ; thus gained over Lesdiquiere, and by his inter- 
cession were forgiven. Henry IV. let them come again into the 
kingdom, at least, tacitly. Surprising thing ! This great war- 
rior, this destroyer of the League, feared those men of whom he 
said : " They have correspondences and familiaries everywhere, 
above all, a great ability and artfulness for bending and directing 
minds according to their will." (Memoires de Sully, Ministre de 
Henry IV.) 

Year 1604. — The Cardinal Borromeo expelled ignominiously 
the Jesuits from the college La Breda. (Annales.) 

On the second of February, an edict of James I., King of 
England, Scotland, and Ireland, expelled them from all these 
States, as being authors of plots, conspiracies, etc., directed 
against him and the Queen Elizabeth, as corrupting his subjects, 
and exciting them to rebellion. (Annales — Edict in the Ar- 
chives of London.) 

Years 1605 and 1606.— In England, the Reverend Father 



JESUITISM UNVEILED. 1*7 7 

Jesuits Garnet, Oldercon, Gerard and Tesmond, organized and 
directed the conspiracy known under the name of the " Gun- 
powder conspiracy.'' The Fathers Garnet and Oldercon were 
hung and quartered in London. The Fathers Gerard and Tes- 
mond escaped this fate only by flying from the kingdom secretly 
and rapidly. (Archives of London.) 

In England, James L issued a new Edict expelling the Jesuits 
from all the Kingdom. 

The Jesuits having betrayed the Venitians to serve the inter- 
ests and ambition of the Pope Paul V., the Senate banished 
them by a solemn decree from all the territory of the Republic. 

Their misdeeds were so numberless in Prussia, and their 
teaching so dangerous, that, on the twenty-fifth of August, 
the Consuls and Senate of Dantzick issued a decree expelling 
them, and forcing them to leave that city within three days. 
On the twenty-fourth of October, they issued another decree 
banishing them from Thorn, a city of the same Kingdom. (An- 
nales.) 

Year 1609. — The Jesuits, to defy the friends of the religion of 
Christ, of the peace and welfare of society, to insult them and 
deceive the people, solicited and obtained from the Pope Paul 
V. the Bull of canonization of their worthy father and founder, 
Ignatius Loyola. (Various Ecclesiastical and other Histories.) 

Year 1610. — In Paris, the Faculty of Theology condemned 
solemnly the doctrine of Marianna, Jesuit, who in his book " De 
Rege," taught regicide. 

On the fourteenth of May, the Jesuits, in spite of the forgive- 
ness and numerous gifts in money, gratifications, and privileges 
granted to them by Henry IV., (see Memoirs of Sully, vol. 9,) 
killed him by the hands of Ravaillac, in the Laferroniere street. 
(Anquetil, a Roman Catholic priest, in his History of France, 
Annales — Premier avertissement de l'Univeriste de Paris, p. 84, 
publie en 1684. 

8* 



178 JESUITISM UNVEILED. 

Thus, within twenty years, the Jesuits had killed two Kings of 
France and plotted ten times in England. 

On the tenth of June, James I. revived his Edicts of expul- 
sion against the Jesuits, w r ho, in intriguing and conspiring again 
in the dark, were as dangerous as formerly. (Annales— Archives 
in London.) 

Year 1611. — In France, the Parliament passed a sentence 
against the Jesuits, who had corrupted and enticed away an only 
son. (Annales — Authentical fragments of the Law-suit.) 

Year 1618. — By an Edict of the fourth of June, the Jesuits 
were expelled from Bohemia and Hungary. (Annales.) 

Year 1619. — On the fourth of November, the Jesuits were 
banished forever from Hungary, by a decree " Des Etats Gen- 
eraux." (Annales.) 

Year 1620. — On the thirtieth of March, the twenty-third and 
twenty-ninth of May, Henry Louis De Castaigner De la Roche- 
posay, Bishop of Poitiers, and La Rochefoucault, Bishop of An- 
gouleme (France), issued various sentences and ordinances against 
the Jesuits, who usurped the Episcopal jurisdiction. 

The Jesuits were expelled from Poland. De Berulle, Founder 
and General ' De la Congregation de POratoire de France/ 
wrote several letters to the Cardinal De Richelieu, complaining 
and petitioning against the ingratitude and enormities of the 
Jesuits. (Annales.) 

Year 1624. — On the twentieth of January, the Reverend 
Father Louis Sotello, Monk of the Order of Saint Francis, who 
had been appointed Bishop of Japan by Paul V., protested in a 
long letter of complaints against the infidelity, the scandals, in- 
trigues, seditious plots and anti-christian principles of the Jesuits 
in that Empire, where the Reverend Father Jesuit Martini us 
had solicited and obtained an office of " Mandarin." 

Year 1625 — On the twenty -first of January, took place the 
law-suit relative to an hideous crime of Francis Martel, parish 



JESUITISM UNVEILED. 179 

priest of Estreu (France). The Reverend Father Jesuits Am- 
broise, Guyot, and Stephen Chapuy had been his counsellors. 

At the same time, the Bishops of Poitiers, Langres and Cor- 
nouaiiles (France), published ordinances against the Jesuits, who 
had usurped their Episcopal jurisdiction. (Annales.) 

Year 1626. — The Jesuits, who, in spite of their banishment 
from Poland, had succeeded by their artfulness to enter again 
into that country, were compelled to leave their college in Cra- 
cow. (Annales.) 

Year 1630. — At Hildesheim, the Jesuits played a comedy 
against the Comte Tilly and against the King of Sweden. (An- 
nales.) 

Year 1631. — They played another comedy against the Uni- 
versity of Rheims, which, on the twenty-ninth of August, re- 
solved to inform about it " Le Procureur du Roi" and the Rec- 
tor of the University of Paris. (Registers of the University of 
Rheims.) 

Year 1632. — In 1631 and 1632, the Jesuits attacked secretly 
and openly the Bishops of France and England, and even pub- 
lished injurious and slanderous pamphlets against them, because 
they had condemned the infamous writings of one of their The- 
ologians, the Reverend Father Sanctarel. (Annales.) 

Savoy, Spain, and France were governed by the Jesuits. We 
read in the History of France by Anquetil, a Roman Catholic 
priest : 

" What a beautiful, sprightly, and insinuating favorite, had 
been unable to do, two Jesuits undertook, namely, to cast down 
Richelieu and to direct the politics and war between Savoy, Spain, 
and France. ' The Father Caussin, confessor of Louis XIII., 
was a good man,' said the Cardinal, { but the Father Monod, di- 
rector of Christine (of Savoy,) was a spirit full of malice. That 
is to say according to the meaning of Richelieu : the first follow- 



180 JESUITISM UNVEILED. 

eel his will, and the second opposed his views in governing the 
Court of Savoy and that of France. 

" This Jesuit directed for a long while the politics of Savoy. 
He had been the manager of the marriage between Victor Ame- 
dee and Madame, on account of which marriage he went to 
France, where he studied Richelieu's character. We must 
confess that he tried to win him. So, he offered him a silver 
chapel with ornaments of all sorts. However, either antipathy 
against the Cardinal, or conviction that his designs were opposed 
to the interests of Savoy, this Father always acted against the 
Prelate ; and, not satisfied in restricting him he endeavored to 
destroy his power. He imposed upon the conscience of the 
Father Caussin to enlighten the King about Richelieu, and per- 
suaded him so well, that he used all means, all his power on 
the mind of his royal penitent to influence him. He, above all, 
painted before his eyes the dreadful account which God would 
require from him, for the oppression of the Catholic Church in 
Germany, caused by his alliances with the Protestants. 'And 
you shall answer, Sire,' said he, ' on your own salvation for the 
blood which you shed in all Europe.' Louis, surprised, an- 
swered that the Cardinal had showed him the consultations of 
many Doctors not believing so, and even of the Jesuits, his col- 
leagues. ' Ah ! Sire/ the confessor replied ingenuously, ' do not 
trust in them for they have to build a church ;' at that time they 
were building the church of the House of the Professed in Saint' 
Anthony street,'' (consequently they ought to be compliant in 
order to get money.) 

" Vainly the King tried to justify his Minister, he was obliged 
to give up. He asked then his confessor whom he should ap- 
point to replace Richelieu. Caussin proposed the Duke of An- 
gouleme, bastard of Charles IX. and Mary Touchet, but the Duke 
having declared this proposal to the Cardinal, Caussin was dis- 
graced and sent to Quimpercorantia in Basse-Bretagne. 



JESUITISM UNVEILED. 181 

Year 1642. — The Jesuits stirred up the loo lamentable dispute, 
or rather scandalous battle of the Jansenism. Being jealous of 
the Monastery of Port Royal, they attacked violently Marie An- 
gelique Amaud and her brother, the learned and celebrated Doc- 
tor. They attacked too Pascal, Nicole, and the most of the 
French clergy, nor sparing insults, harsh contentions and slander. 
Their immorality was never more clearly unveiled than in the 
various periods of this long war ; notwithstanding, they were 
justified and triumphed in Rome, even they were victorious in 
the court of France, by the intrigues of the Father Annat, con- 
fessor of Louis XIV. (Works of Arnaud, Pascal, Renaudot ; 
various histories and extracts.) 

Year 1643. — The Jesuits were so malevolent in China, that 
J. IB. Morales, a Dominican, was compelled to address a request 
to the congregation of Propaganda in Rome, to petition against 
the superstitious and heathen rites practised by the Jesuits ; 
against their immorality, and destructive principles. (Annales.) 

Year 1645. — The Cardinal Henry de Sourdis, Archbishop of 
Bordeaux, (France,) issued ordinances against them on account 
of their usurpations, the wicked behavior of the Reverend 
Father Marianna and others, and the immorality of all the 
Jesuits who lived in Bordeaux and other towns of his diocese. 
They were expelled from Malta. They undertook commercial 
operations on an immense scale, — witness the contract of asso- 
ciation between the Reverend Father Jesuits Biard and Mass6, 
who were their agents, and the merchants Robin and De Lian- 
court. The matter of this contract was the lading of ships sent 
to Canada. (Annales . . . . ) 

Year 1646. — On the 25th of May, they became bankrupts in 
Seville, (Spain.) They denied that the Reverend Fathers who 
acted for them were their agents, and avoided the obligation of 
paying their creditors. (Annales . . . . ) 

Year 1647. — Don Juan Palafox, Bishop of Angelopolis, 



182 JESUITISM UNVEILED. 

sent the Doctor Silverio Pineda to Innocent X., and Joan Mar- 
tinez Guyatro to Philip IV., King of Spain, with letters detailing 
the enormities and misdeeds of the Jesuits in India ; expo- 
sing their avarice, the low means employed by them to make 
money, their tithes, and their usurpations on the episcopal juris- 
diction. 

The Jesuits were wicked enough to organize in Angelopolis, 
among the students of their college (31st July,) a masquerade, 
in which these young men drove through the mud of the streets, 
an ass dressed with episcopal ornaments, cross and mitre, in order 
to deride the Bishop : whilst they stood at the windows of their 
house applauding and exclaiming, * Bravo !' 

The king of Spain examined the claims of the Bishop Don 
Juan Palafox, inquired into the behavior of the Jesuits and con 
demned them. 

Year 1648.— -A book entitled "Monarchia Solipsorum" was 
published in Venice : the author was the Eeverend Father Jesuit 
Melehior Inchofer, who died in Rome, on the 28th of September,, 
1648. He had been persecuted by the Jesuits so eruelly, that 
the Roman Catholic Priest Bourgeois and another Romish Cler- 
gyman assure us, that he had been condemned to death by the 
Jesuits, carried out from Rome at night by the General and his 
Assistants, and saved only by the intervention of the Pope. The 
Jesuits attribute falsely this book to Seotti r an ex-jesuit,. a learn- 
ed and conscientious man, who though he had taken the four 
vows, left the order and taught philosophy and canonical juris- 
prudence in a university of Italy. 

This book having at this epoch produced a profound sensation 
among the publie, we give its summary, as a document, an ex- 
planation, and a testimony. 

In the first chapter, the author reveals the " Monita Secreta,^ 
a Secret Instructions ;' r explains the contents of the fifth Bull 
(1540,) and of the sixth (1549) of Paul lit, which granted to 



JESUITISM UNVEILED. 183 

the Jesuits even the power of imprisoning the members who 
should reveal their rules. The eleventh chapter is a summary of 
the laws of the Jesuits. " The Jesuits," says he, " being ad- 
mitted into the order, are bound 1st, to deny all rights, whatever 
they may be, and to set themselves free from all bonds ; 2ndly. 
to worship G-od only according to the orders of the General ; 
3rdly. always to approve the words and deeds of the General ; 
4thly. to consider as their own enemies those of the General ; 
5thly. to avoid any correspondence with strangers ; 6thly. to keep 
the deepest silence about the words, deeds, and government of 
the General : Vthly. to regard the order as being higher than all 
other things ; Stbly. to accept neither dignities nor employments 
without the consent of the General, and to inform him of every- 
thing ; 9thly. to report immediately the secret crimes to the 
General; lOthly. to discard the love of their own reputation, 
even in the case of reparation of calumny ; llthly. to confess to 
the General their own faults, and at request, those of their neigh- 
bors ; 12thly. to accept passively the employments fixed by the 
General ; 13thly. to bind themselves not to examine the secrets 
of the government of the General ; 14thly. to renounce their own 
will and judgment." 

In the twelfth and thirteenth chapters, the author writes 
briefly, the biography of the Generals of the Order, but too 
fully to be introduced here. 

In the fourteenth chapter, he says : " The General is elected 
for life. Particular assemblies are held every five years. Each 
kingdom sends there an assistant, but they do not investigate se- 
rious questions, lest they may hurt the General. Pretended con- 
ferences are held at the palace of the General, — the important, 
three times a week ; the ordinary, every day. In the first con- 
ferences, the Provincials and other dignitaries are appointed ; 
but in these appointments, as in all things, the Assistants answer 
ahrays * Amen,' to the wishes of the General." 



184 JESUITISM UNVEILED. 

In the fifth chapter, the author unveils and explains all the 
ambitious views of the Jesuits, and the criminal ireans which 
they use to reach them. He proves irrefutably, by a great many 
instances, that the writers of the Jesuits steal from authors, in 
order to adorn themselves with the glory of great men. 

In the sixteenth and seventeenth chapters, he relates the scan- 
dalous behavior and contentions of the Jesuits against the Ca- 
puchins in China. 

In the eighteenth chapter, he relates extensively how the 
Jesuits seduced and hid from his father's search Bene Ayrault, 
son of Peter Ayrault, a learned and celebrated juris-consult and 
magistrate of Angers (France.) He points out the covetous and 
ambitious views of the Jesuits in asking and obtaining from 
Gregory XIIL, against all the canonical laws, the license of 
practicing medicine. 

In the nineteenth chapter, the author shows how meanly the 
Dominicans and the Jesuits, Aquaviva their General and Cle- 
ment VIII. vilified one another, in the controversy known under 
the name "De Congregatione." 

In the twentieth chapter, he explains the murder of Henry 
IV. by Chatel, and declares that the Jesuits had incited him to 
this crime. 

The author says in another part of the book : "the Assistants 
compose the secret council of the General. Each of them rep- 
resents a nation. They reside at Rome ; still not one of them 
knows perfectly the laws of the Order. The novices are allowed 
only to read the apostolical letters of Julius IL, the abridgment 
of the constitutions and the common rules. The Nobles or 
Professed bow to one another, but the Temporal Coadjutors or 
the Lay-friars, never. The ignorant monks are favored because 
they are the best spies. The General has in his palace twelve 
magistrates, whose business it is to disentangle delicate and diffi- 



JESUITISM UNVEILED. 185 

cult affairs, one hundred of them to govern the provinces, and 
many for each city." 

Afterwards, the author details, but too extensively to be in- 
troduced here, the policy of the General in appointing the sub- 
altern Superiors, in order to rule through them the monks, and 
through the monks the Society. "All charges," says he, "are 
bestowed upon the more artful and wicked : so the Reverend 
Father Brisacier, the famous slanderer of the Bishops of France, 
was appointed Rector, — the Reverend Father Malescot, a noto- 
rious forger, and condemned for having ante-dated public acts, 
was appointed Rector at Tournon, — Sivarli Ccesus and Colobo- 
dozarus, though publicly convicted of guilt, were appointed 

Rectors of colleges The Constitutions were printed only 

in 1607, so interested was the Order to keep them in the deepest 
darkness." 

We read pretty much the same thing in another book, enti- 
tled, " The Jesuits on the Scaffold." The author of this book 
says : " The unworthy alone are promoted to dignities. The 
Rectors do not consult the learned and talented friars, but may 
give orders to them, exclusively under the direction of the 
Provincials, and to all others, arbitrarily. All Rectors are ab- 
solute in the Colleges, and act against the will even of all their 
inferiors. All dignitaries are liable to change after three years 
of office ; but it is not done. The Superiors do not listen to 
the inferiors, lest they may obtain the ascendancy. The monks, 
on account of denunciation and jealousy, do not like each other, 
but it matters not, they are bound by the rules to mutual de- 
nunciation. 

Another book, published in 1616, headed: "Instruzione a 
Principi della maniera con la quale si governano li padri Jesuiti, 
fatta da parsona Reli^iosa, a totalmente spassionata," "Instruc- 
tions for the Princes on the behavior of the Jesuits, by an im- 
partial monk," contains very strange and interesting details about 






186 JESUITISM UNVEILED. 

the administration and internal government of the Order of the 
Jesuits, and about their thefts from other monks. So, they stole 
an abbey from a nunnery, during the reign of Pope Clement 
VIII. Likewise, they stole the abbey La Fleche, near Angers 
(France,) from the Augustinians. The author relates their in- 
trigues with Gregory XIII. to obtain the lucrative cures of Rome, 
and so on ... . but lest we overstep the bounds of an histori- 
cal summary, we continue. 

In the same year, 1648, the aforesaid Bishop Don Juan Pala- 
fox, again petitioned the Pope against the immoral and anti- 
Christian doctrines and teaching of the Jesuits in the East Indies. 
Then the Pope, in spite of his own will but for political consid- 
erations, was obliged to disapprove of them by a sentence of the 
sixteenth of April. This Bishop expressed himself as follows : 
" I have found in the hands of the Jesuits almost all the wealth, 
all the funds and opulence of South America. They incessantly 
swell their treasures by dealing artfully ; they even hold cattle 
markets, butcheries, and shops." 

At the same time, the faculty of Theology of Toulouse (France.) 
sent an address to that of Louvaine, to protest against the Je- 
suits, who had slandered both of them. (Annales.) 

Year 1650. — On the fourth of May, the Archbishop of Sens 
issued ordinances forbidding the Jesuits to exercise the ministry 
in his diocese, and the faithful, under pain of excommunication, 
to receive sacrament from them. He ordered public prayers in 
order that the Church may be rid of the Jesuitical contagion. 
The general assembly of the clergy in Paris, sent circular letters 
to the Bishops of France, which condemned the doctrines of the 
Jesuits, and their irreligious slanders against the Archbishop De 
Gondrin. (Annales.) 

Year 1651. — On the twenty-ninth of December, the same 
Archbishop De Gondrin censured the book of the Reverend 
Father Jesuit Brisacier, headed { Le Jansenisme donfondu - — 



JESUITISM UNVEILED. 187 

which book was a repertory of lies and slanders directed,* chief- 
ly against Colaghan, Doctor of Sorbonne. In spite of the par- 
tial recantation of this Reverend Father, the Fathers Nouet, 
Maynier, and others, defended this book. (Annales,) 

Year 1656. — On the twenty-sixth of October, the parish priests 
of Rouen protested against the slanders, bad doctrines, and im- 
morality of the Reverend Father Jesuit Berard, De La Briere, 
and of Brisaeier Rector of the College. (Annales.) 

Year 1658. — The Curates of Beauvais and Paris, alarmed 
at the licentiousness which the Jesuits inculcated from the sa- 
cred desk, by the confession and in their colleges, protested 
many times against the immorality of the casuists of the Jesuits. 
The curates of Nevers, too, protested against the impiety of 
these Fathers, who, by a pretended indulgence freeing souls 
from Purgatory, attracted to their chapels all the faithful, and 
harvested by this quackery a large amount of money. (An- 
nales.) 

Hitherto, we have seen the Jesuits lying ; slandering ; preach- 
ing among the people immoral, incentive and impious doctrines ; 
disuniting families ; stirring up insurrections in the cities and 
provinces ; arming Princes against Princes, Kings against Kings, 
nations against nations ; reddening the soil of Europe with hu- 
man blood; plotting against Bishops and spoiling them ; con- 
spiring against Kings, obliging them to choose Jesuits as their 
confessors and still killing them. We have seen the Jesuits 
abusing the ignorance and credulity of the Catholics, in order 
to steal from them innumerable sums of money ; dealing every 
where ; loading ships ; becoming bankrupts ; denying their 
agents and robbing their creditors ; changing the education and 
instruction of youth, the sacred desk, the confessional, in short, 
the religion of Christ into a matter of trade. We have seen 
them degrading themselves, and rolling from their cradle in the 
most incessant and odious crimes against the people, society, 



188 



JESUITISM UNVEILED. 



the gospel, Christ and God— and all these, under the name of 
the ' Society of Jesus ;' < of apostles of Christ and his gospel ;' 
of the main, the most pious, the most learned, and the most 
devoted defenders of the Roman Catholic Church ; as commis- 
sioned miraculously by God to support his true church against 
Protestantism. Finally, we have seen them feared, ha teoC con- 
demned by all classes of society, and expelled frequently from 
several countries. 

^ Undoubtedly we should wish to put down the pen, for their 
history is so disgusting, so dreadful, that we can discover no vir- 
tuous deeds to relate ; but we must complete our task, and unroll 
this chain of crimes up to our days. However, we will hasten 
to reach the end ; we want to breathe. 

Year 1670.— The Reverend Father Jesuit Annat was ex- 
pelled from the Court of France, because he had displeased the 
King by his haughtiness, immoral behavior, and incessant efforts 
to reach power and domination. Alexander Gothofred, Gen- 
eral of the Jesuits, was, under these circumstances, powerful 
and artful enough to impose as confessor upon Louis XIII., the 
Reverend Father Jesuit Ferrier his intimate and faithful accom- 
plice, but who died a short time after. Then he succeeded in 
effecting the appointment to this office the Reverend Father Jes- 
uit Larier, who some time after, being engaged in a court intrigue, 
was disgraced. 

Year 1675.— In France, the' Reverend Father Jesuit Laehaise 
(the grand nephew of the two famous Cotton, confessor of Hen- 
ry IV.), then Provincial of Lyons, intrigued so artfully that he 
obtained the office of confessor of Louis XIV. His name is 
still alive in Paris, so criminal were his fostering of the loves of 
the King, his violences against the Port Royalists, his hatred, 
struggles, and cruelty against the Protestants" (Various Histo- 
ries of France.) 

Year 1685.— The Jesuits, ordered by the Pope and led by 



JESUITISM UNVEILED. 189 

the Reverend Father Jesuit Lachaise, caused the revocation of 
the Edict of Nantes. To appreciate the criminal ty of their 
views under such circumstances, let us read what Anquetil, a 
Roman Catholic priest has written about it in his History of 
France : 

u The Court tried all means to attract the Protestants to the 
Catholic Church. Favors of every kind were granted to the 
new converts : exemptions from taille, from guardianship, from 
local taxes, from the punctual payment of debts and from other 
charges. They were freed from the paternal right ; and the con- 
verted children were allowed to marry without the consent of 
their Calvinistic parents. Moreover, the new converts were pre- 
ferred for the charges and offices of the magistracy, finances, com- 
merce, even for military grades. 

a Whilst these extensive privileges were conceded to the new 
converts, sentences of exclusion were pronounced against those 
who persisted in their religious belief. They at first were ex- 
cluded only from the lucrative public employments, or merely 
from the honorable, municipal, judiciary, doctrinal, and mechan- 
ical functions, but after a while, those who held them were 
obliged to renounce them. 

" Thus the Protestants were excluded from l Le corps des 
metiers/ masterships, apprenticeships, Court, and were not 
allowed, even to the sergents recors, ushers, register-keepers, 
procurors, with greater reason, judges and lawyers. The Cham- 
bers of the Edict were suppressed ; the royal farms and all their 
accessory employments were interdicted to them, even the su- 
bordinate functions. Their names were blotted out of the ma- 
triculation books of the Universities, out of the registers of the 
royal house, out of those of the Princes and of all the Royal 
family. Not only the Government withheld from the officers, 
but also from their widows and children faithful to their religion, 
annual allowances, honors, rights of nobility and other distinc- 



190 JESUITISM UNVEILED. 

tions, ordinarily pertaining to these stations. Finally they were 
not allowed to practise medicine, surgery, pharmacy, even the 
art of midwifery. 

11 It was insufficient to vex the flock if the shepherds were 
not struck, but the time was not yet ripe to banish them. The 
Government constrained them only in their individuals and 
functions. The ministry was forbidden to strangers. The pas- 
tors were not allowed to interfere with public affairs ; to wear 
the ecclesiastical dress ; to entitle themselves l Ministers of the 
word of God ;' to term their religion l reformed' without adding 
the word ' Pretended ;' to compose a Body, and in this quality, 
to salute and harangue personages of distinction ; to have in 
their churches elevated benches for the officers of their religion ; 
to adorn their churches with the arms of the King or of the 
city, and to accompany their magistrates when they entered in 
the churches, or went out. The preachers were permitted to 
teach only in their ordinary dwellings, or in several places con- 
sidered as annexed. They were forbidden to exercise the min- 
istry out of their churches, and longer than three years in the 
same place ; to visit the sick, lest they might hinder them from 
returning to Catholicism. Again the preachers were forbidden 
to visit the prisoners, to utter in their speeches a single word 
against the Romish religion ; and to solemnise baptisms, mar- 
riages, or burials with a splendor honoring their ministry. 

" As to the Consistories- and Synods, the Court suppressed 
their power in rendering them less frequent; in imposing upon 
them Commissioners ; in requiring a Proces Verbal of their de- 
liberations ; and in prohibiting them from inquiring about cer- 
tain affairs. Moreover, the Court sapped more efficaciously 
their authority, by depriving them of the collection of charities ; 
of the management and distribution of money ; and by trans- 
ferring to the Catholic hospitals the legacies and donations 
granted to the Consistories. The credit given by science was 



JESUITISM UNVEILED. 191 

retrenched too, at least, as much as it was possible, by forbid- 
ding their professors to teach the languages, philosophy, and 
theology ; by destroying their best schools, among which the 
College of Sedan, whose polite literature flourished a long while, 
and whence sprang a great many learned men. 

" Compelled in the cities to respect the Catholic Rites ; to 
abstain from dealing and working on feast days ; compelled to 
bow to the Holy Sacrament carried to the dying, or to hide 
themselves ; compelled also to resort to a great many other 
practices hurting their consciences, the Calvinists fled to places 
where the Lords of their religion admitted them to meetings in 
their castles. But soon after, the Court deprived them of this 
resource, by fixing the number and quality of those who should 
be allowed to assist at these assemblies ; and even by denying 
to many Lords the right of admitting the Protestants — a mea- 
sure leading certainly to the interdiction of the ministers, to their 
expulsion as being useless, and consequently to the destruction 
of their churches. Thus, more than one hundred of their tem- 
ples had been cast down under various pretexts, before the revo- 
cation of the Edict of Nantes. 

" Let us by these ruins appreciate the building. However 
well it was based — how solidly soever it had been elevated, so 
many strokes had shaken it. It only stood on a feeble prop 
spared by the Court, but to sap more certainly all the building. 
This sole stay was the Edict of Nantes which served to authorise, 
both the restrictions of the privileges of the Calvinists, and the 
new laws imposed upon them. All the preambles of the afore- 
said rules, declared that they were practised according to the 
Edict of Nantes ; but as soon as it was useless to use this artful- 
ness, Louis XVI. revoked it, on the twenty-second of October, 
by another Edict registered the same day, which Edict included 
eleven articles as follows : — 



192 JESUITISM UNVEILED. 

" The First Article suppresses all privileges granted to the 
* Pretended Reformed ! by Henry IV. and Louis XIII. 

" The Second and the Third forbid the exercise of their reli- 
gion all over the Kingdom, and without exception. 

" The Fourth binds the ministers to leave France within fifteen 
days. 

" The Fifth and Sixth fix rewards for future converts. 

" The Seventh forbids them to hold schools. 

" The Eighth compels the fathers, and mothers, and guardians, 
to educate their children and pupils in the Catholic religion. 

" The Ninth and Tenth bestow amnesty and restitution of their 
property, to emigrants who will return within four months. 

"Finally, the Eleventh renews menaces of the punishments de- 
creed formerly against relapses. Notwithstanding, it authorises 
the Calvinists to remain in their own houses ; to enjoy their pro- 
perty ; to deal without being disturbed, provided they do not 
meet to exercise their religion. 

"This last concession which granted a shadow of freedom of 
conscience, was odiously violated by the wild zeal of many public 
officers. It caused the vexations which were termed Les Drag- 
onnades. The King having, in sending his edict through the 
provinces, ordered the Commandants, Governors, and Lieutenant- 
Governors, to use the greatest severity in executing this edict; 
many of them employed violence, believing that it would be an 
easier, shorter, and perhaps more efficacious way to succeed, than 
to follow strictly the royal instructions. Then they commanded 
soldiers termed, c Dragons ' to accompany the missionaries. 
These men, instead of seeking the Calvinists in order to lead 
them to the catechism and to mass, invaded the houses, settled 
there as in an hostile country, wasted the provisions, stole the 
furniture, and often gave themselves up to the worst excesses of 
indecency and cruelty. These persecutions having convinced the 
1 Reformed,' that the Court intended their general massacre, 



JESUITISM UNVEILED. 193 

flocked out of the Kingdom. More than 200,000 of them left 
France, in spite of the ordinances forbidding emigration under 
the penalty of the galleys, confiscation of property, and annulling 
the sales made by the emigrants one year before their departure." 
(Anquetil — History of France.) 

Americans, this is one of the master-pieces of Papal and Jesu- 
itical tolerance. I say, Papal and Jesuitical ; for it was chiefly 
at the instigation of the Pope and of the Jesuits, that the Court 
of France was so tyrannical and cruel. Louis XIV. kept a flock 
of mistresses, married, unmarried, confessing, receiving sacra- 
ment : who bestowed upon them absolution and communion ? 
The Jesuits with the consent of the Pope. The King confessed 
and received sacrament, though rolling scandalously in lascivious- 
ness and adultery, and creating rivers of blood : who bestowed 
upon him absolution and communion ? The Jesuits with the 
consent of the Pope. Who were this cohort of novel missiona- 
ries, or rather apostles of Mahomet, escorted by these soldierly 
thieves, licentious and murderous, who, with drawn sword com- 
pelled the Protestants to walk before them as a flock of cattle, 
when they led them to the Catholic ceremonies against their con- 
sciences ? The Jesuits with the consent of the Pope. Who 
depopulated France ? The Jesuits with the consent of the Pope. 
Who ruined so many Protestant families ? The Jesuits with the 
consent of the Pope. Who filled the prisons with Protestants ? 
The Jesuits with the consent of the Pope. Who deprived fa- 
thers and mothers of their children ? The Jesuits with the con- 
sent of the Pope. Who snatched children from their parents to 
convert them to Romanism, and with such cruelty that the Edict 
of Turin forbade to seize lads under twelve years of age, and girls 
under ten ? The Jesuits with the consent of the Pope. Who 
impoverished France by compelling the wealthy, the talented, 
the artists, the learned men to fly to foreign countries (for un- 
doubtedly the Protestants, though the minority, were the most 



194 JESUITISM UNVEILED. 

enlightened and influential in society) ? The Jesuits with the 
consent of the Pope. Who separated families ; converted France 
into an arena of slanders, of denunciations, of persecutions, of 
murders, of scaffolds ? The Jesuits with the consent of the Pope. 
Who changed that country of generous sentiments, of arts, of 
letters, of learning, into a land of tyranny, destroying intellectual 
liberty, martyring the apostles of religious and social freedom 
whose only crime was to be gifted, learned, honest, conscientious, 
lovers of mankind, of Christ and his gospel ; to be censurers, by 
their moral and Christian behavior, of the immoral and anti- 
christian behavior of Kings, Emperors, the Great of the world, 
secular and regular clergy, and mainly the Jesuits and Popes ? 
Who, say I, introduced into France such an incredible transfor- 
mation ? The Jesuits with the consent of the Pope 

But why stop ? Why feel irritated ? The revocation of the 
Edict of Nantes is an insignificant crime among the numberless 
sins of the Jesuits. Let us continue their terrible history. 

Year 1709. — In France Louis XIV. excited by the blind ha- 
tred of the Jesuits against the nuns of Port Royal and their de- 
fenders, expelled these nuns from that convent, on the twenty- 
ninth of October — the demolition of which convent he ordered 
on the year following. The tombs were to be violated : the dead 
bodies dragged out of the chapel and of the church-yard, to be 
thrown indiscriminately into a common grave. 

The Reverend Father Jesuit Lachaise, confessor of Louis XIV., 
the deadly enemy of the Protestants, and one of the most influ- 
ential authors of the revocation of the Edict of Nantes, died. 
His last words to the King were these : " Sire, I supplicate you 
to choose a confessor from our society. It is very much attached 
to your Majesty : but it is very extensive, very numerous, and 
composed of various characters all fond of the glory of the Order. 
No body can warrant you safety in the case of their displeasure, 
for they will not hesitate to commit a crime." 



JESUITISM UNVEILED. 195 

" The King, struck with these words, related them to Marechal 
his first surgeon, who, in the first moment of his fright, reported 
them to Blouin, first valet de chambre, and to Boldue first apothe- 
cary his intimate friend, who in my youth, narrated to me several 
anecdotes." — (Various Histories — for the quotation see Memoirs 
of Duclos, vol. 1, p. 134.) 

Year 1710. — The Jesuits slandered the Cardinal De Tournon 
to the Emperor of China, because he had said, talking about their 
crimes and principles : " If the infernal Spirit had come to China, 
he could not have been more noxious than the Jesuits." The 
Emperor being excited by them, killed this Cardinal and banished 
his Apostolic Vicar. 

The Jesuits remained at the Court of this tyrant, enjoying 
and surrounded with honors and dignities. They still were 
finally expelled. 

The Reverend Father Jesuit Le Tellier replaced the Reverend 
Father Lachaise in his office of confessor of the King of France. 
And by what means ? We answer in the very words of the 
Lord De Caylus, Bishop of Auxerre. " On the next day after 
the death of the Reverend Father Lachaise, the Jesuits has- 
tened to present three of their candidates to Louis XIV. Two 
of them offered the most brilliant and seducing titles ; but the 
Reverend Father Le Tellier stood back humbly, with downcast 
eyes, holding his large hat in his united hands, and not uttering 
a word. This hypocritical countenance being favorable to him, 
he triumphed." 

The same Bishop added : " Father Le Tellier was right in 
lowering his eyes, for he had in his look something which was 
ambiguous and crosswise." 

The Roman Catholic priest Anquetil himself, detailing in his 
History of France the intrigues, artfulness, and cruelty of the 
Reverend Father Jesuit Le Tellier — particularly against the 
Cardinal de Nouailles — writes, that Le Tellier kindled France ; 



196 JESUITISM UNVEILED. 

that he obtained from Louis XI Y. the dreadful Bull " Un- 
igenitus . . . ." which the Jesuits, and he at their head, had 
caused to be issued from Rome, should be registered on the 
fourteenth of January, 1715. "The Father Le Tellier," writes 
Anquetil, " applying every one of the articles of this Bull in its 
severest tenor, 80,000 l lettres de cachet,' viz., orders of incar- 
ceration, were signed against the Jansenists, who were perse- 
cuted, imprisoned, and partook to some extent of the fate of the 
Protestants. 

u When Louis XIV. died, this ambitious monk, a man without 
a heart, selfish and tyrannical by nature and principle, was exiled 
to Amiens. Then France rested a little. Many thousand men, 
who languished in prison on account of their religious belief, 
were released from their chains and restored to freedom and to 
their families. A great many others who, for the same cause, 
had been banished from France, were allowed to return." 

Year 1723. — Peter the Great expelled the Jesuits from Russia. 

Year 1731. — The Reverend Father Jesuit John Gerard had 
been appointed Rector of the Royal Seminary of Marine, at 
Toulon, France. He seduced a handsome young lady, eighteen 
years of age, named Catherine Cadiere. Being her confessor, 
he visited her very often, under the pretext of directing her con- 
science. Fearing the consequences of his crime he obliged her 
to take drugs to procure abortion. Then he led her to the con- 
vent of Ollioule, a small town in the neighborhood of the city, 
where he was allowed to see her without a witness. On the 
request of her parents, the President De Brest ordered this 
young lady to be concealed in a convent of the Ursulines, where 
she revealed all the circumstances of the criminal behavior of the 
Reverend Father Jesuit. Gerard, enraged, answered that she 
was possessed by the devil, and stirred up the nuns against her. 
This scandalous affair being brought before the Great Hall of 
Parliament, Mademoiselle Cadiere and her actual confessor, a 



JESUITISM UNVEILED. 197 

Reverend Father Carme, were imprisoned. The debates demon- 
strated that the Jesuit Gerard was guilty of sorcery, quietism, 
spiritual incest, procuring abortion, and of subornation of wit- 
nesses. This cause was decided on the eleventh of September. 
(Original papers in the Archives of the Parliament.) 

Year 1756. — The avarice, vexations, tyranny, murder, crimes 
of every kind of the Jesuits in Paraguay, had become so odious 
that the people arose and expelled them. In spite of all their 
struggles, this delightful country escaped from their hands. 

Year 1757. — In France, the murderer Damiens, brought up, 
instructed, and confessed by the Jesuits, stabbed Louis XV., in- 
tending to kill him. Two Jesuits were hanged with this mon- 
ster. All France terrified, rose and exclaimed against them. 

Year 1758. — On the third of September, two horsemen shot 
Joseph I., King of Portugal ; but his arm only was wounded, 
The authors of this crime were discovered, and on the eighteenth 
of January, 1759, the Marquis of Tavora and the Duke of Ave- 
gro were torn to pieces alive, their bodies burnt, and the ashes 
thrown into the Tagus. The Reverend Father Jesuits Malagrida, 
Mattos, and Alexander, who were declared instigators of this 
regicide, were imprisoned. After a while, the Marquis of Pombal, 
Minister of Joseph I., openjy charged the Jesuits with this crime, 
and asked the Pope Clement XIIL, to submit to a commission 
the examination of this affair ; but, the Pope wavering, he de- 
creed his famous law of expulsion. 

Angry, Clement ordered that the manifesto of Pombal be de- 
stroyed by the hand of the executioner. Then, the bold minister 
answered to this declaration of war by confiscating all the pro- 
perty of the Jesuits in Portugal. He ordered the execution of 
the Father Malagrida, proved to have participated in the murder 
of the King; and by another order — on the same day, at the 
same hour, all the Jesuits living in the kingdom were compelled 
to embark on board of several ships, which, landing in Italy, left 



198 JESUITISM UNVEILED. 

them on that shore. (History of the abolition of the Jesuits, 
by the Marquis De Saint Priest.) 

Year 1760. — The bankruptcy of the Reverend Father Jesuit 
La Valette, the amount thereof was three millions of francs, 
disclosed their love of money, their incalculable wealth, their in- 
sincerity, their hypocrisy, their quackery, their impious profana- 
tion of the gospel of Christ which they perverted (as they still 
do now) to suit their monstrous principles and teaching, to suit 
all their infernal wickedness and designs, to suit all their tremen- 
dous crimes. Anquetil — though a Roman Catholic priest be- 
longing to the ecclesiastical administration, and consequently 
being their friend — is still obliged to aver this too palpable fact, 
and to write as follows : 

" For a long while the Jesuits were accused of thinking in 
their missions, more of their temporal benefit than of the preach- 
ing of the gospel. They were accused, too, of concealing under 
the veil of apostolical zeal their immense commercial operations, 
and of seducing with money the most influential men, in the 
Courts, through whom they governed the Catholic Kingdoms. 
Whatever might have been the use made of the proceeds of 
their commercial operations, it is certain that they gained a great 
amount of money. One of their Fathers, named La Valette, 
General Visitor and Apostolical Prefect of the missions which 
were established in Martinique (a French Colony), stored there 
a great deal of merchandize ; loaded ships ; held a public bank ; 
and scattered his paper, that had an immense circulation all over 
France and Europe. 

" The ships of this Father Jesuit were crossing the seas with 
security and richly loaded, when the Englishmen seized many 
of them which were addressed to the brothers Lionay and 
Gouffre who held in Marseilles an important bank. Expecting 
two millions of francs in merchandise, they had accepted bills 
of exchange for a million and half; and as several of these bills 



JESUITISM UNVEILED. 199 

required a prompt payment, they wrote about it to the Father 
Jesuit De Sacy, General Procuror of the missions, who held in 
Paris the correspondence of La Valette. De Sacy informed 
about this affair the Superiors of the Order in Rome ; but the 
General died at the same time, and the election of his successor 
having required some time, the order of counting* money was 
issued too late. The courier bringing it arrived at Paris on 
the twenty-second of February, 1756, and the Jesuits had be- 
come bankrupt on the nineteenth. 

" The Jesuits disclaimed the acts of the Reverend Fathers who 
had been their agents, believing that it was the best way to stop 
such scandal which became known everywhere. 

" During four years the bankers tried all means to induce the 
Jesuits to acknowledge their debt, but these Fathers refused it 
obstinately till they consented to a kind of composition. As 
they did not fulfill this last engagement, the creditors, who were 
a great many, laid their claims before the tribunals. The Jes- 
uits obtained letters-patent, by which they were allowed to be 
summoned only before the Great Hall of the Parliament. It is 
said that they intended to avoid the juridical decision of this 
affair : but, contrary to their expectation, the suit took place in 
1160. 

" The Jesuits made a mistake in exposing their means of de- 
fence. All the Order were accused. They pretended at first, 
that the business of the Father La Valette concerned only their 
convent of Martinique. Afterwards they said that the Father 
La Valette ought to be charged alone as a violator of the laws of 
the church, which forbid the monks to deal, and, thereby, as be- 
ing culpable only of a personal crime. 

" The bankers replied, that in the government of the Order of 
the Jesuits, all is under the direction of the General ; that he is 
the sole owner and dispenser of the property of the Order ; and 



200 JESUITISM UNVEILED. 

that La Valette according to the Constitutions of the Order was 
merely the agent of the General. 

" The Jesuits offered to demonstrate, that, according to their 
Constitutions, their Society considered as a body possesses noth- 
ing; that the property belongs to each Convent, or House, or 
College of the Order, which, consequently, are not security for 
each other. * 

" The proposal of the Jesuits was accepted, and, on the 
eighth of May, 1761, a sentence of the Parliament condemned 
the General, and with him all the Society to pay the bills of 
exchange, all the expenses of the suit, the damages and in- 
terest. 

" The Jesuits were compelled to yield to this judgment. They 
paid, in six or seven months, more than twelve hundred thousand 
francs without selling any property of the Order/' (Anquetil — 
History of France, vol. 4, p. 333.) 

Year 1762. — On the sixth of August, the Parliament expelled 
the Jesuits from France, annexing to the decree an extract of 
their odious doctrines, " which," said they, " are held without in- 
terruption by the priests, students, and other members of the 
Order of the Jesuits, even advocated by them in public thesis 
and in lectures delivered to youth, from the first organization of 
that Society until this time, with the approbation of their Theo- 
logians, the permission of their Superiors and Generals, and 
with the applauses of the other members of the said Order. 
These doctrines destroy, by their consequences, the law of nature, 
that rule of morals which God himself has inscribed upon the 
heart of man. Their dogmas, too, break all the bonds of civil 
society, authorising theft, falsehood, perjury, the most inordinate 
and criminal impurity, and generally all passions and wickedness ; 
teaching the nefarious principles of secret compensation, equivo- 
cation, mental reservation, probabilism, and philosophical sins; 
extirpating every sentiment of humanity in their sanction of 



JESUITISM UNVEILED. 201 

homicide and parricide ; subverting the authority of Governments 
and the principles of subordination and obedience ; inculcating 
regicide among faithful subjects ; and, in fine, overthrowing the 
foundations and practice of religion, and substituting in their 
stead all sorts of superstition, with magic, blasphemy, irreligion, 
and idolatry." 

Year 1766. — The Jesuits stirred up the mob against Squil- 
lace, Minister of Spain, who escaped death only by flying far 
from Madrid. In this rebellion, a monk, holding a crucifix, led 
the populace who routed the Guard-Vollone. Charles III., ter- 
rified, harangued the people, but they did not listen to him. 
Then he promised the expulsion of his minister, and the Jesuits 
calmed the rebels. This sedition w r as called, * the sedition of the 
hats.' 

The King and his Court suspected a secret conspiracy of the 
Jesuits : nor where they deceived in this, for the Superior Pro- 
vincial had organised a plot for removing the King, in order to 
crown the Infant Don Ludovico, by seizing him four days after- 
wards during the stations in the churches, and by shutting him 
in a monastery. 

Year 1767. — On the second of April, a royal decree termed 
1 M-agmatical Sanction/ expelled the Jesuits from Spain and all 
her colonies. 

Then, the Pope Clement XIII., to reinstate the Jesuits in the 
political world, issued the Bull ' Apostolicam . . . .' confirming 
them in all their privileges. Having been threatened by Portu- 
gal, Spain, and France, he still yielded and resolved to abolish 
the Society of Jesus. For that purpose, he had ordered a Con- 
sistory for the third of February, 1768, when, during the night 
two days before, he was suddenly seized with all the symptoms 
of being poisoned, and died w r ith cruel suffering. 

At this news, all the world resounded with these words : 
1 Aqua torTana ! Aqua toffana,' viz., ' Poison of the Jesuits !' 

9* 



202 JESUITISM UNVEILED. 

We at first sight are astonished that the Jesuits should have 
killed this Pope, who had, interestedly, it is true, supported and 
defended them for eleven years against all Europe ; but let us re- 
collect that gratitude is a virtue, and as we cannot find a virtuous 
deed in their political history, we ought not to be surprised at their 
ingratitude. 

Year 1773. — Having poisoned Clement XIII., the Jesuits 
hoped to crown as Pope the. Cardinal Chigi, their creature; but 
their intrigues were checked. Ganganelly was elected, and on 
the 21st of July, he (Clement XIV.) issued the memorable 
Brief: " Dominus ac redemptor," which abolished their order. 
After having signed this brief, Clement XIV. said : " There is 
at length this brief of suppression. I do not repent of what I 
have done I adopted this resolution after mature reflec- 
tion and examination. I thought it was my duty to resolve on 
this, and, if it were necessary, I would do again the same thing. 
This supression will bring upon me death." " Ma questa sup- 
pressione mi dara la morte.'' A short time after the following 
letters were placarded on the walls of. his palace : " I. S. S. S. 
V." — he thus explained their meaning : " In Setterabre Sara Sede 
Vacante" — " In September the Seat will Be Vacant" He had 
not mistaken ; having been poisoned, he suddenly died on the 
22d of September, 1774. 

Americans, such has been the dreadful history of the Jesuits 
from their origin to their suppression, including two hundred and 
twenty- three years. 

After the publication of the Bull suppressing the Jesuits, the 
world was allowed to believe that they had disappeared forever ; 
but the politics of Papacy had brought them on political life ; 
the politics of Papacy had supported them ; the politics of Pa- 
pacy had yielded only to a threatening storm in abolishing them ; 
consequently the politics of Papacy was to bring them to life 



JESUITISM UNVEILED. 203 

again ; even their death was to be but apparent — a deceitful 
sleep of a few years. 

The Jesuits fled to Russia ; and, meeting there, continued to 
live as a religious body, under the direction of Czerniwicz, whom 
they elected their Administrator in 1782. At his death they 
elected as his successor Linkiwicz, in 1785. This Jesuit having 
died in 1799, they elected Xavier Caren, who was skilful enough 
to brin^ about the following event. 

From the year 1799 to the year 1814. — The Pope, Pius VI., 
approved of the reorganization of the Jesuits in Russia ; favored 
efficaciously their development in that country ; and gave then 
to their order his apostolical and solemn sanction. They elected 
General of the Society, Xavier Caren, their administrator, and 
began again their political and criminal life. 

Knowing that their existence and prospects depended entirely 
on the will of the Emperor of Russia, they lavished, to win him, 
the meanest flatteries, and the most seducing protestations of 
devotedness. He disliked Romanism, but in matters not reli- 
gious, they promised to him to profess and preach his aristocrat- 
ical principles, and thus gained his good will and protection. 

Though settled in Russia, the Jesuits were dissatisfied, and 
looked with avidity at the other countries of Europe, where they 
had not been allowed to have a footing. They felt impatient to 
invade them, but the word "Jesuits" was used as an epithet for 
the most wicked men, so much were they hated. The remem- 
brance of their numberless crimes was living in the minds of 
the people. The kings and emperors were sons of those whom 
the Jesuits of former times had killed ; how were they to over- 
come these obstacles ? They thought that the best way — and 
the event proved they were right — was to serve the ambition 
and tyranny of kings and emperors, who, on such a condition, 
would forget the murder of their ancestors. Then they flattered 
them, and promised to use all their influence to keep the people 



204 JESUITISM UNVEILED. 

under their oppression. Having a swarm of secular emissaries 
scattered everywhere, they tried to stifle the democratic princi- 
ples which began to prevail in Europe, and plotted with the 
French nobility and high clergy who had left France to follow 
the Bourbons, — that family which, (for many centuries,) had 
dishonored the throne of France by their ignorange, fanaticism, 
support of Papacy, tyranny, and cruelty. Afterward the Jesuits 
went to France, when the allied armies, with their numberless 
bayonets, had opened to the Bourbons and to them a bloody 
road. 

At this epoch, which was the triumph of tyranny in Europe, 
(chiefly in France, which fell from that of Napoleon into that of 
its former oppressors,) the Papacy judged the circumstances ripe 
enough to raise openly its old standard of domination and des- 
potism. 

From the year 1814 to the year 1830. — Speedily the Pope 
Pius VII. united the rings of the Jesuitical snake, which, for so 
long a while, had showered poison and death over all the world, 
and bestowed on him a new political life, issuing on the sixth of 
August the Bull which established them. 

At first, the Jesuits denied their true name, and called them- 
selves "Fathers of the Faith. " Under this name, they ran 
through all the Catholic countries, telling that they were poor 
and humble missionaries ; but, as soon as all was ready, they 
took again their true name " Jesuits," — a qualification as much 
beloved by themselves, as it was generally hated. Seeing that 
their odious name stirred up the people against them, they has- 
tened to more closely surround kings and emperors, who, it is 
true, had been heretofore their victims, but who, having stifled, 
(at least, for a moment,) liberal principles, and sunk Europe 
again in darkness, superstition, and tyranny, wanted their sup- 
port. 

The Jesuits established colleges in Austria, through all Italy, 



' JESUITISM UNVEILED. 205 

in Spain, in Savoy, in Piedmont, etc., where they grew up as 
powerful as formerly ; where they still lead government, clergy, 
and through them the people. Now, let us follow them in 
France, their favorite field of labor. We say that France is 
their favorite field of labor, because that country being the most 
important among the Catholic countries, it is for the Jesuits a 
mine of money, and for the Pope the most precious diamond of 
his crown. 

A swarm of the Jesuits invaded that kingdom. They crowd- 
ed together in the capitol, in the cities, in the towns and villa- 
ges. Supported by the sword, the prisons, and the scaffolds of 
the Bourbons, they dealt out from their houses, from their con- 
fessionals, from the sacred desk, in every way, slanders and ha- 
tred against the " Liberals ;" stirred up the peasants, who are 
ignorant, superstitious, fanatical, and inflammable, against their 
own and true friends, who had sacrificed tranquility and for- 
tune, even exposed their lives, to cast down political and reli- 
gious tyranny. The Jesuits went so far in their impious quack- 
ery and servility towards Louis XVIII., that they compelled the 
peasants to sing in the churches the canticle of which the bur- 
den is " Vive les Bourbons, le Trone, et la Foi," — " Long live 
the Bourbons, the Throne, and the Faith ;" as if faith were sy- 
nonymous with the family of the Bourbons and with the throne. 
The Jesuits became so powerful, that from Mont Rouge and 
Saint-Acheuil they ruled clergy and government — clergy, by ap- 
pointing all bishops — government, by appointing civil and mili- 
tary officers ^ by distributing charges, employments, gratifications, 
privileges, favors, and disgraces. And, in what manner? By 
influencing directly the King, who, knowing full well that his 
throne would stand only while resting upon them, bore passively 
their impositions. 

What a lamentable sight was France at this mournful epoch ! 
The Jesuits choosing the bishops exclusively from among the 



20Q JESUITISM UNVEILED, 

admirers and followers of their principles, these bishops taught 
them to the students, who were numberless ; (for, according to 
the prediction of Napoleon, the barracks had been converted in- 
to Romish ecclesiastical schools.) These students being ordained 
priests, taught in the parishes the same principles ; thus, the 
bishops, the priests, and the mass of the people were soon quite 
Jesuitical. The Jesuits presenting and effecting the appointment 
of their friends alone to the public offices of the government, 
hypocrisy, hatred, and inquisition, overflowed France, 

It is not all. The churches were crowded with unbelievers, 
who feigned piety to gain the good will and protection of the 
Jesuits. These fathers, who did not care for it, confessed, ab- 
solved, and gave them the holy communion. Everybody cele- 
brated the praises of the Jesuits, but with the lips only, for they, 
in reality, were heartily hated. They planted numberless crosses, 
along the roads, in the fields, in the villages, in the towns, in 
the streets and squares of the cities — everywhere. They lav- 
ished by thousands, Salutes, Benedictions of the Holy Sacra- 
ment, Novenas,- Missions, Jubilees, Indulgences, Dispensations, 
and ceremonies of all forms, of the most exciting and incredible 
inventions. They made the peasants desert their plows and the 
fields, to assist at all these ceremonies, chiefly, at the processions, 
which took place many times a week. 

Wo to the philosophers or Catholics who were not pleased 
with these practices ! Such were drawn out of their homes by 
invitations, viz. : by polite but significant words, if they were in- 
dependent in fortune ; and by promises and menaces, if they 
were poor and dependent for their daily bread. As to religious 
conviction, as to belief, the Jesuits did not care for them. The 
forms, the appearances, were all that they required. 

Wo to the Protestants who tried proselytism ; who dared to 
talk publicly about their religion ; did not approve of the quack- 
ery of the Jesuits; did not kneel, and did not adorn their houses. 



JESUITISM UNVEILED. 207 

when the holy sacrament was carried to the sick, and exposed 
solemnly in the processions ! Wo chiefly to authors who were 
conscientious and anxious to enlighten the people, and to direct 
society in another way ! Such were declared enemies of the 
King, of the Jesuits, of God and his Church, and persecuted in 
every manner. 

The Departments of " Foreign Affairs," of the " Interior," of 
the "Public Instruction," and "Worship," of "Commerce," 
and of " Public Works," — all the Ministries, all the numberless 
Administrations depended upon them, viz. : University, Tribu- 
nals, etc., were filled almost exclusively with Jesuits of the short 
gown. Also it was a fashion and a glory to be termed Jesuits 
of the short gown. 

In this dark period, the externals of Catholicism shone out in 
all their splendor, but, certainly the real believers of the Roman 
Catholic Church have never been there so scarce, and particu- 
larly the religion of Christ so low. It was, of course, a con- 
demnable behavior in the French people, still in some degree 
excusable — the power, intolerance and tyranny of the Jesuits 
were so dreadful ! They so unmercifully deprived the families 
of their daily bread ! They slandered, persecuted so incessantly 
and so cruelly the Protestants, insulted them so scornfully, ex- 
posed them so hatefully to the mockeries of the mob, and exclu- 
ded them so unjustly and so artfully from the public offices and 
honors, by the most odious violation of the charter ! 

Fortunately, highminded and honest men devoted themselves 
to the holy cause of liberty, of the gospel, and of the public wel- 
fare ; sacrificed to its triumph all their temporal interests ; de- 
fied condemnations, fines, incarceration, scaffolds ; and began to 
enlighten the. people, to show them the Jesuitical quackery, the 
artfulness of the contract of association between Royalty and 
Jesuitism, or rather Papacy. They published newspapers and 
books, which, in spite of the tyrannical restraints of the govern- 



208 JESUITISM UNVEILED. 

ment, circulated and penetrated everywhere. The people, open- 
ing their eyes, began to leave the Jesuits, and rose up in a 
threatening attitude. The Jesuits, feeling the soil moving be- 
neath their feet, and their prey escaping them, excited the King 
Charles X., and his ministers, to issue ordinances against the 
freedom of the press. This despotical measure, far from stop- 
ping the progress of liberal ideas, and of riveting the chains of 
ignorance, superstition, and servitude, hastened the triumph of 
Liberalism, and of the intellectual emancipation of the people. 
It caused the Revolution of 1830. In this Revolution the peo- 
ple shed streams of their blood, and died by thousands, to obtain 
some political rights, which Louis Philippe was soon again to 
steal from them. 

From the year 1830 to the year 1848. — Charles X., the be- 
loved friend and supporter of the Jesuits, having been banished, 
they turned in fright. Knowing full well what incontestible 
claims they had to be the objects of the vengeance of the peo- 
ple, they disappeared hastily, left France, and fled to other coun- 
tries — where their fellows pursued the same work of destruction, 
but more prudently and more successfully than they had done in 
France. 

A short while after, when the indignation of the people was 
calmed, they came again, humble and creeping as a serpent in 
the grass. Seeing that Louis Philippe constituted himself the 
murderer of liberal ideas, they offered him their services — which 
services he secretly accepted, with promises of gratitude and re- 
ward. And why did Louis Philippe accept these services ? 
Because, being King against the will of the French people, and 
against his promises of a republican government, and his throne 
resting on corruption, secret observation, and bayonets, he 
wanted agents and spies in all the steps of the social scale, 
which honorable office no one was more able to fulfil than the 
Jesuits, and the secular clergy under their direction. Truly, as 



JESUITISM UNVEILED. 209 

they held the citizens by means of their children, their daughters, 
and their wives; by the pulpit; by the administration of sacra- 
ments ; and by the Jesuits of the short gown, they might be the 
strongest supports of his government. 

Louis Philippe redeemed faithfully his promises to the Jesuits. 
Even though the Assembly of Representatives had renewed the 
decree of their expulsion ; though, many times, the Representa- 
tives had complained of the non-execution of this law ; though 
the Jesuits had not colleges, at least openly, they divided France 
(as an owner his property) into two provinces, the one in the 
North — its centre, Paris — the other in the South — its centre, 
Lyons. They possessed, in all large cities, houses of Professed, 
or of Missionaries, or of Noviciate. From these points, they 
iufluenced, as now, the choice of the civil officers. How were 
they allowed it ? Because, running through all France to preach 
sermons, novenas, retreats, and missions — having in their houses 
registered, the amount of all the private fortunes — knowing, 
from the bishops, from the priests, and devotees, the political 
and religious opinions of the citizens — knowing, by confession, 
all political movements, all the differences between individuals, 
all the intimate secrets of families, they consequently were more 
able than any one else of the spies, to give exact information to 
Louis Philippe. From their houses they regulated appointments 
to the bishoprics, for, being the representatives, the support, and 
advanced guard of Papacy, (as they style themselves), besides, 
being in France like the " Wandering Jew,'' they were able to 
choose for the bishoprics, the priests most devoted to their prin- 
ciples. As the Government appointed the bishops, they informed 
the Ambassador of the Pope, in Paris, who secretly presented 
their candidates to the King, who admitted them always. 
Hence, who are the Bishops of France ? Some, the creatures 
of political leaders ; and the most of them, the friends of the 
Jesuits, and Jesuits of the short gown themselves. 



210 JESUITISM UNVEILED. 

What were and what are now the consequences of all these 
intrigues ? The priests — fashioned by the bishops — held and 
still hold the doctrines of the Jesuits, are Jesuits of the short 
gown, and lead the population in that way. In France, Jesuitism 
runs in all the veins and arteries of society, and, if this blood is 
not purified from all these hostile and deadly elements, the Re- 
public will never grow up : she will fall ; for among thirty-five 
millions of inhabitants, only five millions, and perhaps less, are 
free of Jesuitism, while all the remainder are led, directly or 
indirectly, by this Machiavelistic organization. Thus the Jesuits 
are the majority ; by the universal suffrage they send illiberal 
Representatives to the General Assembly, and Jesuitical laws are 
passed. 

But, to appreciate better what the clergy of France became in 
the hands of the Jesuits ; how they have been fashioned by 
them ; to know what is, in that country, the character of the 
bishops and priests, and what direction they give to their influ- 
ence on the people, perhaps it will be useful to produce here an 
appeal, which I addressed to the priests of France, persuading 
them to protest publicly and forcibly against the immorality, 
selfishness, tyranny, and anti-christian principles and behavior of 
the Bishops of France. 

I published this address, in Paris, when, at the proclamation 
of the Republic, I was, in that capital, one of the editors and 
publishers of the daily newspaper " La Presse du Peuple," — 
a The Press of the People." The Bishops and the Jesuits have 
never been bold enough to deny positively that what I had writ- 
ten was true. They merely exhausted their usual dictionary of 
qualifications. I was a rebel, a Beelzebub — they deprived me 
of all my acquaintances and friends among the clergy, except a 
few who kept towards me the same feelings, but did not show 
them, fearing the episcopal and Jesuitical vengeance. They mis- 
represented me among the laymen, and averted from me the 



JESUITISM UNVEILED. 211 

members of my family, except my mother, who, thanks to God, 
keeps for me a maternal love. They marked me as a wild 
beast, still not attacking my morality, because I fortunately 
held letters from them, declaring that my standing, both as a 
man and a priest, had been always honorable. They persecuted 
me incessantly and with fury ; but I repeat it, the Bishops and 
the Jesuits were never bold enough to deny positively, that what 
I had written was true. This is the address : 
Priests : 

Do you see those crowds of people marching under the stand- 
ard of liberty ? They chant the hymn of their deliverance. 
They suspend their song and look at you. Do you hear them 
asking, why, far from mingling in their ranks, we fly from them ? 
why their cries of triumph are without echo in our souls ? why 
we look at them as our enemies ? 

• Alas ! can we mingle in their ranks ? can we partake in their 
cries of triumph ? They have expelled their oppressors, and we 
still are slaves to the Bishops. Can we look at them as at our 
friends ? The Bishops compel us to be their enemies. 

In our infancy, the Bishops told our parents, who were poor, 
" You have many children ; give us one of your sons ; with the 
government money, and that of the faithful, we will educate him 
gratis. He will be your glory ; we will make him happy." Our 
parents, who were simple as are all men of the people, had faith 
in their promises, believed that we should be happy, that at a 
more remote period we should not abjure our families. They 
gave us to them, but how much were they deceived ! 

The Bishops, wishing to change us into automatons, said : 
" Let us mould their intelligence in a small and narrow mould. 
Let us clip the wings of their reason. Let us stifle sentiment in 
them, annihilate their will. Still, let us give them an instruction 
a little higher than that of the people, thus, by them, we shall 
be able to rule." 



212 JESUITISM CN VEILED. 

They devoted fourteen years to this work of destruction and 
death ; they fashioned us as statues. During the first fourteen 
years they kept us in their preparatory seminaries ; there they 
began to shape us with the chisel of ignorance, falsehood, and 
degradation. 

Of ignorance — public opinion, to their shame and our regret, 
is too well enlightened on this point. Their strifes with the Uni- 
versity have exposed them too much for their own interests. 

Of falsehood — they painted society to us in dark colors ; show- 
ed science and history to us under a false light ; placed in our 
hands works written by their creatures or their representatives ; 
forbade us to judge them for ourselves ; changed facts ; disguised 
doctrines ; sowed in our hearts the tares of contempt and hatred 
against all teaching which was not from them. 

I add, of degradation — having stifled in us by ignorance and 
falsehood all germs of grand ideas, elevated views, and generous 
sentiments, they caused us to fall into a low egotism. Having 
bent our will under the pressure of absolute power, we were com- 
pelled to believe their word and obey them, without reflection 
and without reason. What say I ? to brutalize ourselves. 

Every day, and every time the clock struck, we were compelled 
to recite vocal prayers. Whether or not the heart participated, 
they did not care for it. We were forced to assist in long, intri- 
cate, and incessant ceremonies — to hear mass every morning — 
to confess and to receive communion often — to reveal our most 
secret thoughts — to communicate our most important family 
affairs — to relate all we had seen and heard — to report our con- 
versations — to denounce our fellow disciples, and to betray our 
friends,. All this was required. 

To please them, to be esteemed, to prepare for ourselves what 
they called a prosperous future in the priesthood, w r e had to bor- 
row a hypocritical air, to affect a gravity which did not belong 
to our age, to be always upon our knees at the altar of Mary, 



JESUITISM UNVEILED. 213 

to count beads, to murmur prayers, to assume a seraphic coun- 
tenance in the chapel, above all, to incorporate ourselves in their 
secret police. Wo to us if our piety was merely internal ; if we 
were too honest to dissemble with an apparent and Jesuitical de- 
votion ! Then, they declared us unfit for the priesthood — that 
was to mark us with a hot iron ; to expose us to the maledictions 
of our ignorant and fanatical families, and to send us back into 
the world as liberated galley-slaves. 

Was it not their wish to degrade us ? to make us machines or 
hypocrites ? These sculptors of living men have met sometimes 
with characters too unmanageable, who have tried to shake off 
the yoke, and break the chains which fettered them. A few 
months ago a son was returned to his father, not to be reconduc- 
ted to the paternal roof but to the assizes, and from the bench of 
the accused to the galleys. He had succeeded, after three at- 
tempts, in setting fire to the Preparatory Seminary, where he 
was unhappy. (Departement de L'Aire.) 

Priests, have I exaggerated or not ? You know that I have 
not said all ; that I cannot say all, for I would trace lineaments 
too disgusting. 

When the Bishops had enfeebled our minds, and tamed our 
wills ; when they judged us malleable and squared enough, they 
shut us in their Great Seminaries, clothed us with a dress which 
they called the holy habit, which ought, said they, to sanctify 
us, (as if the habit constituted the monk.) They deceived us ; 
it was only, because approaching them more closely, we ought 
to wear their livery. 

During four years they buried us in a frightful solitude. There 
they taught us the theology of the Jesuits ; the Jesuitical inter- 
pretation of the Bible ; the ecclesiastical history written by inter- 
ested men ; the lives of the Princes of the church, which are, to 
impartial and judicious men, an insulting irony, the history of 
that which these great men of Romanism were obliged to do. 



214 JESUITISM UNVEILED. 

Finally, they taught us the mystical doctrines contained in a 
great many ascetic books, which are a tissue of ridiculous lies and 
puerilities, where it is necessary to glean through many pages, in 
order to rind one truth or one sound idea. 

What more did the Bishops teach us in their Great Semina- 
ries ? To search and to read successively in a breviary of psalms, 
homilies, legends, responses, verses, and chapters. What more ? 
To bless holy water, to cross ourselves thirty-nine times a day, to 
baptize, to marry, to confess, to bury, to preach high-sounding 
words which are void of sense, to gesticulate, to bend the knee, 
to handle a censer, to decorate an altar, to fold a dress, to sing 
psalms, to recite prayers, to say mass, and to ascend the gamut 
in order to rival the chorister of the village. It would have been 
preferable had they taught us to read, to write, to cipher, etc., to 
make us rival the attainments of a school-master. 

What more did the Bishops teach us in their Great Semina- 
ries ? I was about to forget to mention it. They initiated us 
into all the secrets of vice ; every word which fell from their lips 
in our course of " Diaconales " brought the color to our cheek, 
and caused our eyes to fall with shame. They then told us : 
" Let our words not astonish you. You must know all these 
things in order to question about them the young men, young 
ladies and wives, whom you shall confess." 

That they had no intention of perverting or scandalizing us 
with such obscene teaching, is all that we could say, to excuse 
them for such indecent lessons. 

Priests, you know that this is the whole stock of science with 
which the Bishops gratified us, during four years of study and 
dreadful seclusion. 

In what then did they instruct us more particularly ? In every 
thing best calculated to serve their interests, to cause them to at- 
tain their ends, to fascinate us, stifle our conscience, and entice us 
into their snares. They represented to us society as the abode 



JESUITISM UNVEILED. 215 

of grief and misfortune — as an arsenal of crimes, a sink of in- 
famy, a laboratory of damnation, a spot of reprobates destined 
to hell, and as the kingdom of Satan. On the contrary, they 
painted to us the ecclesiastical profession as the palace of suavi- 
ties, as the sanctuary of virtue, as the holy ark which floats above 
the abyss, and carries to the mountain of paradise, after a happy 
voyage, those who take refuge in the ark. 

They said to us in society you will be poor ; in the priesthood 
you will be rich : in society you will remain obscure ; in the 
priesthood you will be admitted to the table of the great : in 
society the meanness of your extraction will excite contempt ; in 
the priesthood the crowd will uncover their heads, and bow be- 
fore you : in society you will be without power ; in the priesthood 
you will have authority — you will command in the temple — 
your preaching will be without control, not one there will speak 
but yourselves ; there your seats will be elevated ; before you 
they will bend the knee, and will burn incense ; in society you 
will be on the road to hell ; in the priesthood you will be on the 
road to heaven. But mark you, added they, that you can enjoy 
these advantages only on two very express conditions." 

" What are they ?" we inquired, for the prospect of riches, 
domination, and honors, above all, of eternal happiness, was very 
intoxicating to us. 

" Behold them," they responded to us. 

" The first condition is this : you must never love woman ; 
you must never marry, but remain pure as the angels, though 
endowed with human senses." 

" But," we replied, " God has given us a sentiment of love 
for woman, which it is not in our power to eradicate ; she is our 
complement; how can we live in isolation, without affection, 
without family ? To do so, we must destroy our senses, and 
our heart." 

11 God," said they, " will bestow upon you this strength. — 



216 JESUITISM UNVEILED. 

Moreover, believe us : it is almost impossible to save one's self 
in marriage — for marriage is the tomb of virtue. In celibacy, 
chastity is easy." 

" What is the second condition ?" we asked. 

" The second condition," they answered, *' is this : you must 
consider us as your fathers, and obey us." 

" We must, then," we replied, " deprive us of our personal 
freedom." 

" Yes," they responded, " but it will be to you a source of 
happiness and salvation. Obedience will be a sweet bond to 
you, for our orders will all be paternal." 

At first, these conditions seemed hard to us ; but feeling not 
yet the imperious necessity of family affection ; not foreseeing 
isolation in all its austerity ; not having our physical nature yet 
developed, and feeling but feebly its impulse, we accepted the 
first condition, believing that with some effort we could be able 
to remain faithful to such, an eno*ao-ement. 

Our intelligence being destroyed by the persevering efforts of 
the Bishops ; our will being beaten down during so many years 
by their teaching, as iron under the hammer, obedience appeared 
to us easy enough, particularly obedience to men who called 
themselves our fathers : it then seemed to us that we could be 
able to promise obedience. However, we still hesitated. Then 
they began to irritate our desire by smiling pictures, and by 
their seductive promises. They succeeded in inflaming our 
imagination — the imagination of young men twenty years old — 
and would soon have vaporised them in the high furnaces of 
mysticism — of almost absolute silence — of their exaggerated dis- 
courses — of the fanatical works which they placed in our hands — 
of the corrosive action of endless vocal prayers — of weekly con- 
fessions — of daily communions — of continued directions — of a 
great many practices — in fine, of the complete extinction of all 



JESUITISM UNVEILED. 21 i 

light, of the deprivation of all counsel and all influence of an 
opposite kind. 

We then prostrated ourselves on the pavement of the sanctu- 
ary, and promised all that they wished — at that age when youth 
ought to promise so little, because it knows so little of the world, 
of which we could know nothing, since we had quitted the 
breasts of our mothers to imbibe exclusively the poisonous in- 
structions of the Bishops. 

It was done, the Bishops had reason to be pleased. They had 
grafted with a bastard plant our primitive souls, which were rich 
and noble as they came from the hands of God. They had 
.moulded our will in their own ; it was fatally forced to bear its 
form. Then, they sent us among the people to be their speak- 
ing-trumpet for announcing the gospel — the gospel according to 
their views ; and the people know whether or not they are right 
and disinterested. 

We started then, but we were merely automatons. By giving 
up the dignity of men we had become slaves, not as were the 
slaves of Rome and Athens — we should be too happy in being 
slaves on so mild conditions. They turned the wheel, expecting 
from their masters, according to their deeds, reward or chastise- 
ment ; but we, priests, trail the fetters. To gain the good will 
of the Bishops, we must be the most servile among our fellow- 
slaves. To be whipped morally, it is sufficient that we incline 
our brows only to the height of our knees. To receive from 
their hands social death, it is enough that we do not flatter their 
caprices. 

The slaves of Rome and Athens were allowed to love : we 
may not. They had the affection of their families : we are not 
allowed it. They were permitted both to think and to feel free- 
ly : we are not allowed it, for the Bishops frighten us in the 
name of God. They mitigated their misfortunes mutually in 
loving one another as brothers in suffering : we are not permitted 

10 



218 JESUITISM UNVEILED. 

to do so : the police is too artfully organized among us ; there 
are too many spies ; the Bishops have too well understood, that, 
to eternalize our slavery they must divide us. If their obedience 
was displeasing to their masters, they merely endured lashes : 
if we do not obey the Bishops according to their caprices, they 
strip us before the people and whip us with the scorpion lashes 
of suspension and interdiction. Under the whip of their masters 
they relieved themselves in uttering their grief; in thinking that 
after this life their sufferings would terminate ; we under the 
Episcopal lashes must be statues, because far from being our 
fathers according to their promise, they are without mercy ; they 
would double the torture, because the aristocrats and all the ar- 
my of devotees would laugh at our cries of affliction ; because 
the religious and political despotism being united to support one 
another, the Bishops possess the right of life and death, they 
may stifle our complaints. We are not allowed even to look for 
a relief in thinking that hereafter our griefs will end, because 
they make us believe, that a knowledge of their will is sufficient 
to cause God to throw us into hell. 

Priests, is it not true that the Bishops compel us to walk 
like the beasts of burden with the whip of mortal sin and hell ? 
Do they not oblige us under pain of mortal sin and hell to pur- 
chase their Rituals ? And what are these Rituals ? A sort of 
Ecclesiastical Encyclopedia unsewed, parcelled, and incomplete, 
of which several volumes are a monstrous repertory of tyranni- 
cal prescriptions and ordinances. They bind us even to pay for 
them very dearly, for, having coercive means for their sale, they 
have tariffed them at the highest rate. 

What tender paternity to compel us to buy, for their benefit, 
and at an excessive rate, our code of slavery ! 

Do they not tell us : if you do no accept the employment 
and dwelling which we assign to you — mortal sin and hell for 
you ! If you go to theatres — mortal sin and hell for you ! If 



JESUITISM UNVEILED. 219 

you eat or drink in an hotel — mortal sin and hell for you ! If 
you play publicly — mortal sin and hell for you ! If you do not 
recite long prayers — mortal sin and hell for you ! Then Christ 
was mistaken in forbidding them ! If you assist at the repasts 
of baptism, burial, betrothal, or marriage — mortal sin and hell 
for you ! Then Christ sinned in changing water into wine at the 
nuptials in Cana. Moreover, in drawing the logical conse- 
quences of their tyrannical and anti-christian ordinances, Christ 
should go to h * *, monstrous proposition which we do not 
dare express. 

Priests, is this all ? No ! You know it too well. It is not 
the ten thousandth part of the burden which our autocrats im- 
pose upon our consciences. They carry their absolutism and 
the details of oppression so far, that they subject us to such or 
such a form of hats, under pain of mortal sin and hell, and of 
shoes, under pain of venial sin and purgatory. Thus we have 
to fear more the future life than our present servitude. 

If at least they might spare us torture, when, submissive and 
pliable slaves, we obey and suffer silently, our fate would be less 
cruel ; but, no. Potent and haughty, they wish in humbling us 
to show their greatness. Absolute Kings, they want victims ; 
for autocrats have always usurped sovereignty, with which to 
satiate their selfishness and cruelty in tyrannizing over their sub- 
jects. 

Both the spies and bailiffs of the Bishops, knowing the avidity 
of their masters, slander for the want of rebel priests the dumb 
and innocent. Then our despots call us to their palaces, and 
with bitter reproaches and thundering menaces, lash us for dis- 
obediences of which we are not guilty — happy again are we if 
they do not dishonor us before the people, before our colleagues, 
and in the opinion of all the faithful. 

Let us try to justify ourselves, they compel us to be silent. 
Our sole plank of safety is to aver that we are guilty though we 



*220 JESUITISM UNVEILED. 

may be innocent, and to ask them for pardon. O, dreadful de- 
gradation ! And still it is our daily bread ! If we beg to know 
our accusers they refuse to name them : Odious inquisition 
which lasts among us, though the people have drowned it in 
streams of their blood ! 

Yes, I exclaim with a loud voice : the Bishops are in our days 
our inquisitors, and they are more unjust and more cruel than 
those of Spain once were — they, at least, had a phantom of a 
tribunal. 

The African slaves may redeem themselves : their masters are 
even glad to free them, when worthy of it : we are not permit- 
ted freedom. The Bishops forbid us even the consolation of 
hope. They have changed our slavery into a subterraneous 
prison, from which we cannot see light. Lest our eyes should 
discover truth ; lest we might be restored to freedom — our con- 
sciences having been enlightened — they hinder us from frequent- 
ing the high-minded, the learned, the men of progress. They 
forbid us to read any writings, with greater reason to publish 
any, without their previous approbation. They forbid to us, 
under pain of a mortal sin, books which, to a man of good sense, 
should be instructive, and, like a battery-ram, shaking Episcopal 
absolutism. 

Wo to us if they suspect that we meditate our emancipation ; 
that we no longer believe their words ; that the wings of our 
intellect and reason, which they had clipped, grow, being warmed 
by the sun of study, of reflection, and correspondence with enlight- 
ened men ! They cause our libraries and manuscripts to be 
inspected ; give information concerning them to our confessors 
(whom they know), and question them artfully ; forbid us to 
study ; send us to distant and isolated parishes, and, there, sur- 
round us as wolves with their spies. If they know that by the 
strength of our intellectual organization, we have broken and 
cast off the sepulchral stone of our servitude, thrown for from us 



JESUITISM US VEILED. 221 

the shroud ; that we are no longer that dead bod) 7 — the beauty 
of which Saint Ignatius extols — that stick worthy of the heavenly 
admiration, which a Superior holds, carries, lays down, or breaks 
according to his caprice, then they deliberate. 

Should they believe that we are cowardly and harmless, they 
behead us morally and send us into society, naked, without 
bread, without reputation, the prey of aristocratic and Jesuitical 
hatred, the derision of the mob, and, above all, the regret of 
our families, who, having prejudices, suppose themselves to be 
disgraced. 

Should they believe that we are energetic enough to unlock 
the grave-yard where are buried our fellow-slaves ; that our voice 
will be thundering enough to make them hear these words : * O, 
dead ! come again to life !' They tell us, ' Mount the steps of 
our throne, sit at our right hand and partake of our power ; af- 
terwards you will reign : but be silent.' Are our souls generous 
enouo-h, are our consciences strong enough to cast off their offer- 
ing with contempt, horror, and indignation, they do not behead 
us morally because they fear dark, shameful, and too true reve- 
lations ; but by their intrigues they hinder us access to the 
printing offices open only to the wealthy, and deprive us of all 
social professions. To complete our misfortunes, the Govern- 
ment which to this day has supported them, does not admit us 
to its employments, and though by the most odious violation of 
the constitution, of reason and natural laws, deny us to be citi- 
zens in refusing us the right of marrying, and in declaring that 
our matrimonial ceremonies performed before a magistrate are 
illegal and invalid. Our strange fathers, the Bishops, aided by 
the Jesuits, persecute us to such an extent as to deprive us by 
their threats and slanders, of our acquaintances, friends, relations, 
brothers, sisters, fathers, and mothers. What barbarity ! They 
assemble their priests in the Seminaries ; there thunder against 
our defection, curse our names, paint us as Judases, as emissaries 



222 JESUITISM UNVEILED. 

of hell .... and forbid them, under pain of suspension and in- 
terdiction, to read our writings. Is this oppression ? Is this 
tyranny ? 

People, let me now speak to you. If the Bishops constitute 
us their slaves, know full well that it is only to oppress you 
through us. Do not believe that in France you have no longer 
royalty ! You have still eighty-four kings, not elected, but im- 
posed upon you. not constitutional, but absolute, the Bishops. 

Louis Philippe, that tyrant whom you have expelled, and who 
has just fled to England to conceal himself and his infamy, had 
palaces : each Bishop has many of them, purchased for them by 
the Kings with your money, kept sumptuously and repaired with 
your money. Louis Philippe had a crown : the Bishops have 
gold miters. Louis Philippe had a sceptre : the Bishops have 
gold croziers. Louis Philippe appeared before you with haughty 
insignia : the Bishops strut before you covered with embroideries, 
diamonds, silver and gold from the sole of their feet to the crown 
of their heads. Louis Philippe bound you to salute him 4 His 
Majesty :' the Bishops bind you to call them ' Our Lords.' Louis 
Philippe had a throne : the Bishops have two ; the one in their 
palaces as autocrats, the other in the churches as Gods. 

O, stupid pride ! strange blindness ! To mimic God by affect- 
ing greatness and domination ! 

Louis Philippe possessed incalculable treasures : the Bishops 
are loaded with wealth. The amount De la liste civile mocked 
the public misery : the high emoluments of the Bishops insult 
Christ and the suffering members of his church. Louis Philippe 
exhausted France by heavy taxes : the Bishops impose upon 
families enormous exactions, which they dispose of according to 
their caprices and without control. Louis Philippe had an army 
with which to support his despotism : the Bishops have number- 
less legions of girls, lads, men, and women, myriads of Religious 
Associations and Corporations, and moreover, our sacerdotal 



JESUITISM UNVEILED. 223 

army the number of which is eighty thousand men. Louis Phi- 
lippe had a cloud of spies and subaltern agents : the Bishops 
reckon in their secret police the Fathers Jesuits, the Jesuits with 
the short gown, and several millions of devotees. Louis Philippe, 
laughing at the public servitude and misery, dated from the Tui- 
leries tyrannical ordinances : the Bishops date from their palaces, 
with magnificent coats of arms, signatures and counter-signatures 
of their Great officers and Yalets, Vicars-general, or Canons, or 
Secretaries, or Sub-secretaries, 4 Mandments ' oppressive to the 
consciences, binding them under pain of mortal sin and hell. 
Louis Philippe tarnished France in the eyes of nations, ruined 
her, and hindered the citizens from meeting, from talking, from 
writing; the Bishops, by their behavior and principles opposed 
to the gospel, dishonor the Church of Christ, and with their in- 
cessant collections and imperious demands of money impoverish 
families. They do not allow the faithful, not only to act freely, 
but even they forbid their intellect to think and their hearts to feel. 

Yes, people, I must say for our justification and their shame, 
that the Bishops made us their slaves, only to be through us 
your absolute kings, your oppressors. In sending us among you 
they have constituted us — the enemies of the peace of your con- 
sciences — of the tranquility of your families — of your fortunes 
— and of your freedom. 

1. Of the peace of your consciences. — You justly accuse us 
of preaching from our pulpits, in catechising, and in confessing, 
an intolerant and fanatical doctrine, evil principles, morals some- 
times too severe and disheartening, and of preaching at other 
times immorality. You accuse us often of representing the gos- 
pel as a code of absurd and oppressive laws ; as a repertory of 
menaces, maledictions, anathemas ; as a mild code to the rich 
and hard to the poor ; as a code of tyrannical rights for the 
Great of the world, and of bonds of servitude for the people. 
You charge us with inculcating wrong in the minds of children, 



224 JESUITISM UNVEILED. 

and confounding their innate ideas of truth and falsehood, of 
virtue and vice, of justice and injustice, of superstition and re- 
ligion — but, do not ascribe these things to us ; charge only the 
Bishops, for they have taught us such doctrines, and the most of 
us believe ourselves to be right in doino* so. As to the others 
who are enlightened, they cannot do differently, because, depend- 
ing upon the Bishops for their daily bread, they must be blind 
tools in their hands, and must execute what they are ordered. 
Thrice wo to them, if they even in a friendly conversation would 
not approve them instantly ! They in this case would declare 
them prevaricators and rebels ; would anathematize them ; would 
expel them from the Ecclesiastical Administrations, and thus 
would bring on them a social death. 

2. We are enemies of the tranquility of your families. — People, 
you accuse us, and justly too, of disturbing your families. Can 
it be otherwise ? The Bishops having said : " You shall not love 
woman," are we not very liable to entertain unlawful affections, 
or, which is worse still, to fall into the last degree of brutishness ? 
The proof of it, we pollute monthly your tribunals, your assizes, 
your culprit's stools, your prisons, and galleys. 

The Bishops having said : * You are priests according to the Or- 
der of Melchisedech, who had neither father, mother" — which was 
to say : " You shall not love your family" (for we have been mould- 
ed in the Seminaries pretty much as the Jesuits in their houses 
of noviciate ;) " You shall be our children," are we not, to some 
extent, necessitated to create for ourselves a family, at your own 
expense, by the mysterious way of the confession ? 

The Bishops having forbidden us to frequent the enlightened 
and the learned ; to frequent your societies, except to spy your 
homes, or to ask of you money, lest we might be undeceived; 
lest w T e might lose our spirit of servility and selfishness, we are ig- 
norant and rough in our manners. Then, is it not enough to be 
termed by you, " peasants blacked with ink " (alluding to our 



JESUITISM UNVEILED. 225 

standing and dress,) without being deprived of the pleasures of 
surrounding ourselves with persons of whose hearts and love we 
with you secretly partake. And are we fond of penetrating into the 
sanctuary of your firesides ; of knowing your domestic business ; 
of being initiated into your secrets ; of watching your nuptial 
couches ; of being, without your knowledge, the soul of your fam- 
ilies ; and of governing yourselves by means of your wives and 
daughters. Unsatisfied, we desire to extend our sphere of domi- 
nation. We aspire to rule all interests, sometimes secretly, at 
other times openly. We counsel testamentary dispositions, stipu- 
lations, keep or break associations and alliances, and manage mar- 
riages. We succeed in our undertakings almost always, using, ac- 
cording to circumstances, girls, women, and devotees, who consti- 
tute our secret police, and w T hom we direct by the confession. 

People, undoubtedly we sow, by our intercourse and intrigues, 
discord and hatred among your families ; but we have so little to 
do in our parishes that we must look elsewhere for occupation. 
Moreover, this is a misfortune of secondary consideration ; for the 
Bishops tell us that Christ brought the sword into the world ; came 
to separate brother from sister, son from father. Not only they 
approve of this spirit of secret observation, but they reward it and 
compel us, under pain of mortal sin and hell, to visit once a year 
each family. And, for what purpose? To see for ourselves all 
that they do ; to know their most secret business, and control the 
behavior of servants, children, mothers, and fathers. 

3. We are enemies of your fortunes, — Having no families and 
loving no one, we exercise upon ourselves that particle of feeling 
which the Bishops could not extract from our hearts. Then we 
love exclusively ourselves — not our intellectual faculties, for we 
take too much delight in our habitual saying : " It is preferable 
to die an old ass than a young learned man," but we love our 
bodies. And we are joyful before a good dinner ; our tables are 
well served ; we are fond of invitations — which induces you to 
10* 



226 JESUITISM UNVEILED. 

say, " that we are the heroes of the table ; that if any one wishes 
to meet distinguished gluttons and tipplers, he must dine with 
the clergymen," — which causes you to add satirically, " that 
among us the blade wears out the scabbard." 

Whether you may be in want or abundance, rich or poor, pro- 
vided we satiate our selfishness and the pride of our ministry ; 
whether bread may be wanting on your tables or our tables 
sumptuously served ; whether or not your daughters prostitute 
themselves to divide with us the money, we do not care. You 
have children — pay us for their entrance into life, and bestow 
upon us money. They are admitted for the first time to the 
communion — bring us money. They marry — bring us money. 
They die — pay us for* the passport which we deliver to them, 
and pay us for the right to weep for them : bring us money with 
full hands. You wish to free the souls of your kindred which 
are detained (at least, say we,) in the flames of Purgatory, and 
for that purpose ask us for prayers and masses ; pay us ; with- 
out money, no prayers, no masses : so much the worse for these 
souls. You wish us to read a chapter of the gospel over the 
head of your children — bring us money. You wish us to 
throw blessed water on your cattle, sheep, goats, pigs, <fec, 

in order to expel from their bodies I do not know what 

probably the devil, to obtain from God that they may be 
healthy and fruitful — bring us money. You wish us to bless 
your carriages, wagons, cellars, stables, and houses— bring us 
money. You wish us to read before mass the passion of Christ, 

in order to preserve your fields from hail, etc. divide 

with us your harvest : give us wheat, wine, oil, .... without 
it, no recitation of the passion ; in this case, we do not care for 
your crops. 

Convert our houses w T hich you have purchased with your 
money, and keep repaired with your money, convert them, say 
we, into little castles. Fashion our apartments as the ladies' 



JESUITISM UNVEILED. 227 

retiring rooms. Besides our emoluments from the Government, 
give us supplies of money. Eaise high steeples with rich domes 
or elegant spires, in which we may place harmonious bells. 
Build us splendid and majestic churches. Adorn our sanctua- 
ries with fine marble and handsome carving, with statues and 
pictures. Purchase us chalices, ostensoriurns, ciboriums, and 
other numerous and valuable altar vases. Purchase us sacer- 
dotal ornaments with silk tissued, silver and gold, shining with 
embroideries and pearls. Unless you do so, you are not good 
Christians. Bring us money for all these purposes, and chiefly 
for our own use. Bring us money, always money. It will be 
an evident proof that you are zealous for God, since you will 
show your regard for His churches and His ministers. It will 
be an evident proof that you are good Catholics. 

People, of course we are your exactors, and exhausting you 
incessantly, we leave you without resources and sometimes with- 
out the necessaries of life ; but we grow rich ; we live opulently, 
and satiate our selfishness. Furthermore, to repair our houses 
and build majestic churches are sure titles to the good will of the 
Bishops. 

4. We are enemies of your freedom, — How could we be 
friends of your liberty ? The Bishops have taught us in their 
Seminaries, that love of freedom is a disease in society as in our 
souls — that political, social, and religious freedom, are as noxious 
to nations as to private citizens — that they are leading the people 
to anarchy and individuals to hell — that the Catholic religion 
being the only true one, the others ought not to be tolerated — 
that the tribunals of the inquisition were conformable to the will 
of God in imprisoning, killing, and burning those who were op- 
posed to Catholicism — that Kings and Emperors reign and govern 
in the name of God, so that subjects are bound, not only to en- 
dure their yoke, to kiss their chains with humility and resigna- 
tion, but, also, to obey, respect, honor, and love their tyrants. 



228 JESUITISM UNVEILED. 

They have taught us, that the people are for the Kings and not 
the Kings for the people — that Republican Government is con- 
trary to the will of God, because it misleads the people, freeing 
them from authority and increasing their love of liberty, yielding 
too much to liberal institutions and religious freedom — that ac- 
cording to the views of Divine Providence, society ought to be 
composed of three classes of men, namely, the Roman Catholic 
clergy, whose duty is to teach, to direct, to order — the secular 
power which ought to compel the people by coercive means to 
execute the sacerdotal will — and the people, who ought to yield 
without reflection, passively and blindly, to those who lead them 
by the authority of God. 

The Bishops carefully avoided informing us about intellectual 
improvement, human and social perfectibility, the welfare of the 
people, and the union of all nations which the gospel is destined 
to effect. Also, people, what are our political opinions ? Gener- 
ally, aristocratical — and what say I ? Properly speaking, we have 
no political opinions, but that of the Bishops, which is transcen- 
dently " Aristocratical and Autocratical/' so much so, that they 
recommend us by secret instructions to support in the elections, 
with all our influence, chiefly among the peasants, candidates of 
these opinions. 

Yes, people — I repeat it — by sending us among you, the 
Bishops have constituted us enemies of your freedom, its deadly 
enemies. How can you expect us to be the apostles of that great 
maxim of Christ, we who are the meanest slaves, slaves in body, 
in mind, and heart ? How could w T e preach " Equality " and 
" Fraternity," we over whom the Bishops are absolute kings and 
tyrants ? We who even envy and denounce one another instead 
of being brothers ? The Bishops, it is true, through fear of your 
vengeance, tell us to bless your standards and trees of freedom, 
but beware of them. Do not believe they admire and like your 
revolution. Keep well in your mind that they hate your Repub- 



JESUITISM UNVEILED. 229 

lie. Remember, that, for many centuries, the Bishops have 
anointed and consecrated the Kings; that, some years ago, they 
and the Jesuits bade you sing in the churches this impious can- 
ticle, "Vive les Bourbons, le trone et la foi." "Long live the 
Bourbons, the throne, and the faith." The Bishops, it is true, 
have authorised you to engrave on the front of the churches 
" Liberty, Equality, Fraternity." But keep in your mind that 
it was with reluctance ; that they would refuse to let you engrave 
this social trinity in their palaces and the sanctuaries. It would 
cost too much to acknowledge their crimes, to ask pardon of you, 
of us priests whom they oppress, and of Christ whose gospel they 
trample upon. 

People, you know now why far from mingling in your ranks 
we fly from you — why your cries of triumph are without echo in 
our souls — why we look at you as at our enemies. Spare us, 
then, your joys and wrath — our chains ask pardon. 

Companions in slavery, priests, now at the rushing of nations, 
after the example of the people, let us ask the baptism of deliver- 
ance. Let us recover ourselves. Let us rise as a single man. 
With the gospel in our hands, and this device on our banner, 
" Liberty, Equality, Fraternity," let us go to the palaces of the 
Bishops. Let us tell them : 

The measure of your crimes, anti-christian life, and tyranny, 
has overflown. You, to this day, have led us, as children lead 
their flocks ; but now, we know your childishness, and our rights. 
We have united and counted ourselves. We say to you : " In 
the name of Christ, restore us our manly dignity, which, by four- 
teen years of seductions you extorted from us. Reason, natural 
law, the gospel, and God annul such concessions ! Restore us 
liberty which you stole from us — freedom of the thought, freedom 
of sentiment, freedom of word, freedom of action, social freedom, 
and freedom of conscience ! Down with your childish, absurd, 
and tvrannical ordinances ! Down with the retrograde and 



230 JESUITISM UNVEILED. 

slavish education and instruction of your Ecclesiastical schools, 
with your intolerant, immoral, impious, in short, Jesuitical prin- 
ciples and teaching I We will be no longer your victims. We 
will be no longer enemies of liberty, equality, and fraternity 
among the people, but we will announce to them this symbolical 
trinity. Down with the pride of your life ! Quit your country- 
houses — they are a worldly pomp, and, having been baptized, you 
have renounced the pomp of the world ! Quit your palaces, that 
they may be changed into hospitals, to shelter the poor, the sick, 
the veterans of labor, the widows and orphans — Christ had not 
even a stone upon which to rest his head I Oh ! renounce these 
palaces ! Renounce their magnificent enclosures, where are sta- 
tioned the equipages of the Great. Renounce their gardens with 
mighty doors .... mysterious entrances .... their hedges 
of yoke-elms and thickets, where you spend your leisure moments. 
Renounce the castles annexed to these palaces, which are occu- 
pied neither by the rich, nor mechanics, nor, even by the poor, 
but by your horses I 

" Renounce the carriages from which yon extend your pretended 
paternal hands adorned with diamond rings . ... too often ten- 
der tokens .... in order to lavish impious indulgences, and to 
bless the misery of the crowd, whom you bid us to oblige to 
kneel, when, as a kind of heathen divinity, you pass among them ! 
Renounce these halls with marble pavements ; these dazzling 
lustres with statues marvellously sculptured. 

" Shut this portrait-gallery, where each of your predecessors 
has been impudent enough, to wish after his reign to attract 
looks and adorations — the odious recollection of whom stirs up 
horror and indignation ! 

<c Shut this council hall, where our fellow-slaves, united with 
you to oppress us, open or close their mouths according to your 
will, always flatter you, and to all your words bow in answering : 
4 Amen V 



JESUITISM UNVEILED, 231 

" Shut this hall of interrogation — the witness so often of your 
lies, inquisitorial accusations, vexations, and tortures — to which 
you would have kept annexed the prisons of the ' holy office/ had 
not the people, in demolishing ' La Bastille,' broken their locks ! 

'■ Shut this banqueting hall, where by a profusion of rare and 
delicate meats, of precious and voluptuous wines and liquors, you 
insult the poor. 

" Shut these secretaries' offices, shops of mountebanks, where 
by means of sums of money, you authorise the people to eat 
when they are hungry, to use such or such aliments, to marry at 
such, or such an hour of the day, or of the night ; when you de- 
clare that money in your hands changes vice into virtue, a sinful 
action into a lawful one — concubinage into marriage. 

" Break your chests, into which the people pour their money 
still wet with their sweat and tears ; and restore them what you 
stole through your impious and barbarous quackery ! 

"Quit these caliph sanctuaries, rich wainscots, splendid furni- 
ture, soft carpets, effeminate divans .... these private rooms . 
. . . your voluptuous couches . . . . ! 

" Send away these waiting-men and boys who slide along the 
corridors and galleries, dressed in the court style, who speak to 
us as Cerberus barked, and serve your pleasures and voluptuous- 
ness — relics still beloved of pages and minions, these instruments 
of the licentiousness of Princes, Kings, and Bishops (as it is 
proved in the history of Paris by Dulaure), when their senses 
were wearied with their mistresses ! 

u No longer a gold cross, heavily adorned with diamonds, 
shining on your breasts ! Jesus Christ died on a wooden cross. 

" No longer these worldly and royal insignia, those ornaments 
which the heathen Pontiffs wore ! Christ did not wear them ! 

" No longer a silk and colored gown ! Christ was dressed like 
the common people. 

" No longer soldiers at your doors to guard your sleep and 



232 JESUITISM UNVEILED. 

preserve your treasures ! Christ did not require military honors. 

" Down with your coinage of money, your impious indul- 
gences and dispensations ! Christ did not drink the sweat of 
the poor and ignorant people. Down with your title of " Our 
Lord !*' Christ was named merely Jesus. 

" Down with your titles of Most Illustrious ! Christ was 
humble. 

"Down with your armors, liveries, ostentations, and princely 
magnificence, intended to extort admiration and a sort of idola- 
try ! Christ lost himself among the people, and gained admira- 
tion only by his doctrines and virtues. 

" Down with your imperious formula : * We order and com- 
mand !\ Christ loved, exhorted, was not imperious. 

" Be our equal, the equal of the people — Christ recommends 
this to you at least, in saying, " And whosoever of you will be 
the chiefest, shall be servant of all." 

" Be our brothers — brothers of the people — brothers of all 
Christians — brothers of the unbelievers — brothers of all your 
fellow-creatures, who, like you, are all sons of God. 

" As to us, we lay down all hatred, all vengeances, all remem- 
brance of the past. 

" We will live poor ; will be virtuous, tolerant, charitable, liv- 
ing examples of the evangelical doctrines which we will announce 
to the people : in one word, we will follow the examples of Jesus 
Christ and his apostles — imitate us. 

" On these conditions, Bishops, come with us. Let us go to 
mingle in the ranks of the people. All grouped around the tree 
of ' Liberty' — all sheltered under its branches as children of the 
same family, let us swear by Christ, always to love one another 
— resting our love on his gospel — on God. Let this unanimous 
shout burst burning out of our breasts: * Liberty, Equality, 
Fraternity ! Long live the Republic !' 

Americans, this is the Address to the clergy of France which 



JESUITISM UNVEILED. 233 

cost me so dear, which heaped on my head thundering storms 
of vengeance and persecutions. But, I repeat it, the Bishops 
and the Jesuits never dared deny positively, that what I had 
written was true. They only charged that I was too hard — as 
if it were possible to write tenderly, softly, on such a subject — a 
painter represents a city in flames with a red color, the pure 
color of fire. Thanks to God, this address, in yielding to me the 
bitterest fruits, has perhaps yielded some benefit to my col- 
leagues — which is to me a source of gladness. But this is not 
the question. 

Americans, since the Jesuits have misled in so anti-christian a 
manner the Bishops of France, and by means of the Bishops, 
the priests — since the secular clergy of France are ignorant, not 
pious, immoral, not zealous, intolerant, in short, not Christian — 
since in politics they are aristocratical, deadly enemies of demo- 
cracy and of republicanism — since they rule the elections and 
keep the mass of the nation in ignorance, fanaticism, and su- 
perstition, you naturally infer that such a clergy is the rascality 
of the Romish secular clergy. Still you are quite mistaken. 
The French secular clergy is undoubtedly the least ignorant, the 
least impious, the least immoral, the least indifferent in diffusing 
the gospel, the least intolerant, the least anti-christian, the 
least aristocratical, the least inimical to democracy, and of Re- 
publican Government, among all the Romish secular clergies of 
the Catholic world. Judge now, Americans, what the others 
must be, chiefly those, who, yielding to necessity, proclaim they 
are republicans, while secretly they are furious against this form 
of government, and work in the dark to prepare its fall. I 
would say : ' Experto crede Roberto' — ' Believe me, for I know 
from my own experience." 

Let us continue the history of the Jesuits. 

From the year 1848 to the year 1850. — In Switzerland the 
Jesuits were over all the Republic, preaching, confessing, ap- 



234 JESUITISM UNVEILED. 

parently without political views, but intriguing, plotting secretly, 
publishing, at one time that they did not care for public af- 
fairs, and, at another that they were Republicans : aiming at 
what ? To deceive by those fair words and this apparently inof- 
fensive behavior, the Protestants, who, too credulous, began to 
forget their former mischiefs, admitted them into their parlors 
and fraternized with them. They held colleges in which they 
educated a large number of youth, and to which all denomina- 
tions of believers sent their children. To these colleges flocked 
together, from all points of France, the nobles and aristocrats, 
though the teaching, of the Jesuits being inferior to that of the 
French University, they were unable to graduate in France. 

All appeared quiet in Switzerland/ The Jesuits and other 
religious societies were looked upon as they are now in the 
Union. But, in time, they had wrought upon seven Cantons 
which they ruled conjointly with the secular clergy. Suddenly 
they fired these people ; at first, secretly by spies and emissaries ; 
then, in the confessional ; going themselves among families in 
order to harangue them ; mounting to the sacred desk not to 
preach peace, fraternity, and the word of Christ, but to paint the 
Protestants as enemies and oppressors (whilst a Protestant born 
and having his dwelling in a Catholic Canton, was compelled to 
go to a Protestant Canton for the solemnization of his marriage), 
to assert in the name of God, that the Catholics dying while 
fighting to defend their holy religion against them, should gain 
the crown of martyrdom. 

When all was ready — when they had enlisted more than forty 
thousand men — when they no longer doubted of their success, 
they called to arms these unfortunate and misled Catholics, and 
organized them into an army. Thirteen Protestant Cantons 
being awakened, rise as a single man and rush to arms. A civil 
and religious war is threatened. The Pope is entreated to pacify 
the country, by recalling the Jesuits from Switzerland. This 



JESUITISM UNVEILED. 235 

prayer is useless, for he is their Superior, their head ; they had 
but obeyed him in stirring up the Catholics, in calling them 
to arms ; even he felt impatient to see them conquerors, to in- 
crease his power in Switzerland, to oppress fearlessly the Pro- 
testants — as he does directly in Italy, and indirectly, as in the 
Catholic countries — and after a while to impose upon them by 
the sword the Romish belief. Consequently, the Pope did not 
recall the Jesuits, and answered in the customary style and for- 
mula of the Papal Court — that he regretted with all his heart, 
these deplorable events (Rome changed by the Pope into a 
buther's shop proved lately the sincerity of his feelings) — that he 
would pray God to withhold his justice and wrath — that he 
would use all the means in his power for the pacification of 
Switzerland. 

Seeing that the Pope fulfilled none of his promises, though 
the armies advanced against each other, the Government of the 
Republic sent to Rome courier after courier, to represent the hor- 
ror of a war, which was about to be a general massacre : in which 
fellow-christians and fellow-citizens, acquaintances, friends, kin- 
dred, fathers, and sons, were about to kill one another. But all 
was useless, for the Papal promises had been politic and deceit- 
ful. Also he answered — "that he prayed God and had ordered 
prayers to God — that both he and the General of the Society 
had deliberated on the recall of the Jesuits — that those Rever- 
end Fathers who are apostles of peace and fraternity, would 
certainly, and heartily, sacrifice themselves to the general wel- 
fare — that since to leave Switzerland was an event calculated 
to calm this social tempest, and bring safety to the Republic, 
they would imitate Judas sacrificing his own life for the public 
salvation ! 

Whilst barns, cottages, and houses, were the prey of the 
flames, the armies met ; the cannons roared and mowed down 
entire lines of soldiers. Bloody battles were fought. Many 



236 JESUITISM UNVEILED. 

small towns were burned. Freiburg, the general quarter of the 
Jesuits, the bulwark of the Catholic army, was besieged. In the 
suburbs and around the city the blood flowed and reddened the 
waters of the torrents. Several places, chiefly Lucerne, were ra- 
ther butcher shops than fields of battle. Whilst these dreadful 
events were going on, where were the secular clergy, the Ligori- 
ans, and other Romish religious societies ? In the ranks of the 
Catholic army ? No. They had said that their Ecclesiastical 
and Monacal dress forbade them to carry arms; that their rules 
and discipline compelled them to avoid the effusion of human j 
blood. Then, where were they ? In the military hospitals, at- 
tending to the bodies and souls of the wounded and the dying ? 
No. They had referred, as a pretext, to the incompatibility be- 
tween the calmness and peaceful n ess of their sacerdotal and mon- 
astical life and the tumult of camps — they either hid themselves, 
or were going secretly to Germany, to Italy, to Rome .... in- 
tending to come again triumphantly after victory, and to rest se- 
cure and safe in case of a defeat. 

Where were at least the Jesuits? Fighting, dying, killed ? 
No. They were passing through insultingly the battalions of 
the Protestant army, escorted, guarded by the French ambas- 
sador, who had been ordered to save them by Louis Philippe, 
King of France, friend of the Pope and of the Jesuits, to whom 
he w ? as grateful because they gave a powerful support to his 
tyranny. 

What was done in Roman Catholic Europe, whilst the Ca- 
tholics and Protestants, either assassinated each other in dark- 
ness, or killed one another on the field of battle ? The Pope, 
the religious societies, the Bishops and priests prayed and or- 
dered prayers for the triumph of the Catholic army. All over 
France chiefly, the Jesuits cursed, in their newspapers and from 
the pulpit, the Protestant army, said masses, confessed, gave 
communion, ordered novena and retreats, blessed the people with 



JESUITISM UNVEILED. 237 

the holy sacrament, and recited public and secret prayers, anx- 
ious to call down on the Protestants all the maledictions of 
heaven, and, on the Catholics, all its blessings. They organized 
subscriptions of every kind, desirous to send them money, arms, 
and soldiers. Their money, arms, and soldiers were useless — 
God did not listen to their wishes and supplications, but blessed 
the arms of the Protestants : the Catholics, blind and unhappy 
victims of Jesuitical and Papal fanaticism, ambition, hypocrisy, 
and cruel cy, were completely routed. 

At length, this monstrous war reached its end. Thanks to the 
mercy of the conquerors, human blood ceased to flow ; but the 
supplies of vegetables, wheat, and meat, having been either burned 
or wasted, entire families died with hunger. The barns, cottages, 
and houses having been consumed by the flames, and all the 
mountains, valleys, and plains being buried under a deep snow — 
for these dreadful events took place in January, which is, in 
Switzerland, the coldest month of winter — a great many people 
were frozen to death. The most of the Catholics, having either 
wasted a considerable amount of money to purchase the amuni- 
tion for the war, or lost their dwellings, the most of the citizens 
of the seven Catholic Cantons were ruined, or, at least, empover- 
ished. In twenty Cantons, the families having met again and 
having counted themselves, found that either one or several of 
their members, were dead on the field of battle. 

All Switzerland was in mourning. Foreign commercial rela- 
tions having been interrupted, manufactures were stopped, and 
the mechanics were without work and bread. The capitalists 
and rich proprietors having fled to France, money had disap- 
peared. A show r er of bankruptcies having ruined many com- 
mercial houses, and cast down the internal commerce, business 
transactions had ceased. As a consequence of so many unhappy 
events, the provision markets were insufficiently furnished, then 
a famished crowd wandered here and there, either begging or 



238 JESUITISM UNVEILED. 

stealing food, and, withal, clothes with which to shelter them 
against the deadly cold. More than fifteen thousand families 
wept over their dead, and looked revengefully at their murderers. 
The social relations were rare and insincere. The armies fought 
no longer, but a black hatred, a thirst for vengeance still filled 
their hearts and swelled daily. The Catholic and Protestant 
Cantons looked hostilely at one another : and, who can foresee the 
end of such resentment ? God alone. 

Fortunately, the Protestants, who, being the majority, are more 
powerful, knew full well that the Catholics had been misled, had 
been the victims of the secular clergy, Romish religious societies, 
of the Jesuits and Pope. They spared their vanquished enemies, 
and, faithful to the maxims of Christ, forgave the leaders of this 
disastrous war. They pledged themselves to take efficacious 
means to prevent its renewal, and to defray the expenses which 
it had made necessary. Consequently, they shut a great many 
convents, chiefly those of the Jesuits, their colleges, and expelled 
these Fathers from Switzerland. They taxed the immense mon- 
acal property, sold much of it, and imposed fines upon the richest, 
the most influential and criminal leaders among the secular clergy. 

Americans, allow me to submit to you some reflections on 
these deplorable and mournful events. Perhaps they are wrong, 
perhaps right. Whatever they may be, weigh them and judge 
for yourselves. 

Switzerland is formed into a Republic — the United States, too. 

Switzerland is a Federal Republic — the United States, too. 

Switzerland is divided into twenty-two Cantons independent 
of each other — the Republic of the United States consists of 
thirty-one States independent of each other. 

The Cantons of Switzerland are united for national security, 
and governed by a general Diet — the States of the Union are 
united for general security and governed by a kind of general 
Diet, a Congress, composed of the Representatives of each State. 



JESUITISM UNVEILED. 239 

Switzerland enjoys liberal institutions — the United States too, 
even more liberal. 

In Switzerland all religions are free — in the United States too, 
even more free. 

In Switzerland, the Protestants are the majority, and the Ca- 
tholics the minority — this is the case in the United States also. 

In Switzerland, the Protestants were not suspicious, were even 
friendly to all Romish religious societies — in the United States, 
the Protestants have the same feelings. 

In Switzerland these societies preached, confessed, educated 
youth, the children of all denominations of believers — in the 
United States they do the same. 

In Switzerland these Romish societies were many, and held 
public schools and colleges — in the United States they are more 
numerous, and they hold a greater number of public schools 
and colleges. [As proof of this fact we give the following ex- 
tract from the Metropolitan Catholic Almanac of the United 
States for the year of our Lord 1850, pages 226 — 230.] 

SUMMARY OF RELIGIOUS ORDERS AND CONGREGATIONS IN THE 
UNITED STATES. 

Priests and Lay-Brothers. 

1. " The Society of Jesus embraces — 1. The Maryland pro- 
vince, in which there are seventy priests, and about sixty scho- 
lastics, who are employed in various institutions and missions ; 
novitiate at Frederick, Md., Georgetown college, D. 0., college 
of the Holy Cross, Worcester, Mass., Washington Seminary and 
St. John's Literary Institution, Frederick city, Md. They attend 
about fifty churches or stations in the diocesses of Baltimore, 
Philadelphia, Boston, Pittsburg, and Richmond. The Maryland 
province is governed by the Very Rev. Ignatius Brocard, S. J., 
Provincial. 

2. " The Missouri Province, which has seventy-five priests, 



240 JESUITISM UNVEILED. 

fifty-six scholastics, and eighty-three lay-brothers, distributed in 
the following places, novitiate, near Florissant, Mo., scholasticate 
near Florissant, Mo., University of St. Louis, St. Xavier college, 
Cincinnati, St. Joseph's college, Bardstown, Ky., St. Aloysius 
college, Louisville, Ky. They attend twenty-eight churches in 
the diocesses of St. Louis, Louisville, Cincinnati, Milwaukie, Chi- 
cago, and Oregon city, and sixteen churches or stations in the 
Indian missions of Missouri and Oregon Territory. This province 
is governed by Very Rev. John A. Elet, S. J., Provincial. 

3. " Twenty-one priests, with several scholastics, attached to 
a European province, who have charge of St. Joseph's Seminary 
at Ford ham, New York, St. John's college, ibid., and attend 
several churches in the diocesses of New York, Albany, and 
Buffalo. 

4. " Twenty-two priests, with several scholastics, attached to 
the Province of Lyons, France, who have charge of St. Charles' 
college, at Grand Coteau, Louisiana, Jesus School, New Or- 
leans, Louisiana, Springhill College, near Mobile, Alabama, and 
attend several churches in the diocesses of New Orleans and 
Mobile. 

II. "The Order of St. Dominick numbers about twenty five 
priests, who are located chiefly in the three houses at St. Rose's, 
Kentucky, St. Joseph's, near Somerset, Ohio, and Sinsinawa 
Mound, Wisconsin. They attend several churches principally in 
the diocesses of Louisville, Cincinnati, Nashville, and Milwaukee. 
Very Rev. Joseph Alemany, 0. S. D., Provincial. 

III. " The Order of St. Benedict has two monasteries, one 
near Youngstown, Pennsylvania, the other near Carrolltown, 
Cambria county, Pennsylvania, in which there are seven priests, 
with nine students of divinity. They attend several congrega- 
tions in the diocess of Pittsburg, Very Rev. B. Wimmer, O. S. B., 
Superior. 

IV. " The Order of St. Augustine numbers eight priests, who 



JESUITISM UNVEILED. 241 

have charge of St. Augustine's church, Philadelphia, and Vil- 
lanova College, near that city. Very Rev. J. P. O. Dwyer, 
0. S. D., Provincial. 

V. " The Order of St. Francis counts about twelve priests, 
who exercise the holy ministry chiefly in the West. 

VI. " The Premonstrant Order has a mission in Dane county, 
diocess of Milwaukee, where there are two priests. Very Rev. 
A. Inama, Superior. 

VII. " The Congregation of the Mission of Lazarists, number 
about forty priests, who have charge of a Seminary at Philadel- 
phia, a preparatory seminary in Perry county, Missouri, a col- 
lege at Cape Girardeau, in the same State, a seminary at La- 
fourche, Louisiana, and are employed in about twenty-two 
churches in the diocesses of St. Louis, New Orleans, Galveston, 
and Chicago. Very Rev. Mariano Mailer, C. M., Provincial. 

VIII. " The Society of St. Sulpitius has twelve priests in the 
United States, who have charge of St. Mary's seminary and 
college at Baltimore, and St. Charles' college or preparatory 
seminary, near Ellicott's Mills, Md. Very Rev. F. L'Homme, 
Provisional Superior. 

IX. " The Congregation of the Most Holy Redeemer, or Re- 
demptorists, number forty-seven priests, who have a seminary 
and novitiate at Baltimore, Maryland, and serve about fourteen 
churches and several stations, in the diocesses of Baltimore, 
Philadelphia, New York, Pittsburg, Detroit, Buffalo, and New 
Orleans. Very Rev. Bernard J. Hafkenshied, Provincial. 

X. " Congregation of the Oblates of Mary. — There are three 
or four priests of this congregation in the diocess of Galveston. 

XI. " The Society of the Holy Cross has five priests, who are 
chiefly employed at the University of Notre Dame du lac, near 
Southbend, Indiana. See p. 110. Yery Rev. E. Sorin, S. S. C, 
Superior. 

XII. " The Congregation of the Most Precious Blood num- 

11 



242 JESUITISM UNVEILED. 

bers fifteen priests, with thirty lay-brothers, and five theological 
students. They are employed in various missions in the dio- 
cesses of Cleveland and Cincinnati. Very Rev. Fr. De Sales 
Brunner, Superior. 

XIII. " The Order of Trappists has two monasteries, one near 
New Haven, Kentucky, the other near Dubuque, Iowa, in which 
there are seven priests and forty-five religious.* 

XIV. " The Brothers of the Christian Schools have charge 
of three schools and a male orphan asylum, in Baltimore, Md., 
a pensionate and two day schools in the city of New York, and 
a school in St Louis, Mo. The number of pupils in their classes 
is about 1400. 

XV. " The Franciscan Brothers are established at Loretto, 
Cambria county, Pa. 

XVL " The Brothers of Christian Instruction have charge of 
a male orphan asylum and two schools, at Mobile, Alabama. 

XVII. " The Brothers of St. Patrick have charge of a manual 
labor school for orphans, near Baltimore, Md., and a day school 
in the city ; they also have a school at Nashville, Tennesse. 
No. of orphans, twenty-two ; of pupils, one hundred and eighty. 

XVIII. "The Christian Brothers of the Society of Mary are 
established at Cincinnati, Ohio. 

XIX. "The Brothers of the Holy Cross have a manual labor 
school at Notre Dame du lac, near Southbend, Ind., and a male 
orphan asylum at New Orleans. They number thirty-five, in- 
cluding novices. 

FEMALE RELIGIOUS SOCIETIES. 
I. " The Carmelite Order has a convent at Baltimore, Mary- 
land, where there are twenty-nine sisters, who have charge of a 
day-school. 

* Besides the orders and the congregations above mentioned, it is believed 
that there are a few clergymen in the United States, belonging to the Car- 
melites, Eudists, and Priests of Mercy. 



JESUITISM UNVEILED. 243 

" The Congregation of our Lady of Mt. Carmel, have two 
schools at New Orleans — one for white, the other for colored 
children, and a school at Vermillion ville, La. 

II. " The Order of St. Dominick has a convent near Spring- 
field, Ky., with twenty-four sisters, and another at Somerset, 
Perry Co., 0., with the same number. A female academy is 
conducted at each place. 

III. "The Ursuline Order has a convent at New Orleans, with 
thirty-four religious ; one at Cincinnati, O., with nine sisters ; one 
near Fayetteville, O., with seventeen sisters ; one at St. Louis, 
Mo. ; and one at Galveston, Texas. An academy for girls is con- 
ducted at each of these institutions. 

IV. " The Order of the Visitation of the B. V. Mary has a 
convent at Georgetown, D. C, at Baltimore, and at Frederick, 
Md., at Philadelphia, Pa., at St. Louis, Mo., and near Mobile 
Ala. An academy for young ladies is conducted at each of these 
places. The number of sisters in all is about 200. 

V. " The Sisters of Charity of St. Joseph's have their mother- 
house in this country, at Emmetsburg, Maryland, but they form 
one and the same society with that established by St. Vincent of 
Paul, and whose mother-house is at Paris, France. This union 
was recently effected. The superior general of the Congrega- 
tion of the Mission being ex-officio superior of the Sisters of 
Charity, the directors and confessors of the sisters are generally 
selected from among the priests of that congregation. The Very 
Rev. Mariano Mailer, C. M., provincial of the Lazarists in the 
United States, has been charged with the direction of the Sisters 
in this country. We understand that some priests of the above 
mentioned Congregation are to reside near the mother-house, to 
watch over the interests of that important institution. There 
are upwards of three hundred professed sisters in the society, 
and forty novices. Connected with the mother-house, where 
there is a flourishing academy for young ladies, are forty mis- 



244 JESUITISM UNVEILED. 

sions, in different parts of the United States, embracing princi- 
pally eighteen female orphan asylums, which contain about 1,060 
orphans ; twenty-six schools, numbering about 3,400 pupils ; and 
five hospitals, in which from 5 to 6,000 patients were attended 
during the past year. 

VI. " The Sisters of Chanty, in the Diocese of New York, 
have their mother-house at Mt. St. Vincent, near the city of New 
York. The society has seventy-two members, who have fifteen 
institutions under their charge, viz. : four academies for young 
ladies, with 355 pupils ; three free schools and several Sunday 
schools, numbering between three and four thousand children ; 
three orphan asylums, with about 500 orphans, of whom 134 
are boys ; and one hospital. 

VII. " The Sisters of Charity of Nazareth have their mother- 
house at Nazareth, near Bardstown, Ky. The whole number 
of sisters is about 140, who have charge of six female acade- 
mies or schools, numbering from 5 to 600 pupils ; two orphan 
asylums, containing 112 female orphans; one hospital, and one 
infirmary. One of the schools, with one of the asylums and 
the hospital, is at Nashville, Tenn. ; the other establishments are 
in Kentucky. Rev. J. Haseltine is ecclesiastical superior of this 
society. 

VIII. " The Sisters Notre Dame have three houses in Ohio, 
at Cincinnati, Chillicothe, and Dayton, with fifty members, and 
upwards of 700 pupils in their schools. 

Sisters of the same name are also established at Pittsburg, 
St. Marystown, Pa., at Baltimore, Md., and in the Willamette 
Valley, Oregon, where they have schools for girls. 

IX. " The Sisters of St. Joseph have their novitiate at Caron- 
delet, Mo., where they have also a boarding and day school, a 
female orphan asylum, and an asylum for the deaf and dumb. 
Besides these institutions, they have a day school and a male 
orphan asylum at St. Louis, an academy at Cahokia, III. ; a male 



JESUITISM UNVEILED. 245 

asylum and a hospital at Philadelphia, and a day school at 
Pottsville, Pa. Their schools number upwards of 300 children, 
and about 220 orphans, chiefly boys, are supported in the 
asylums. 

X. " The Sisters of Charity of the Good Shepherd have three 
establishments in this country, viz. : an asylum for female peni- 
tents at Louisville, Ky., with about 30 penitents ; an asylum for 
the same object at St. Louis, Mo., and an asylum for widows at 
Philadelphia, Pa. 

XL "The Ladies of the Sacred Heart have ten establishments 
in the United States, viz. : at St. Michael's, at Grand Coteau, and 
at Natchitoches, La. ; at McSherrystown, and Holmesburg, Pa. ; 
at St. Louis and St. Charles, Mo. ; at Kansas River, Ind. Ter. ; 
and at New York and at Manhattan ville, N. Y. In these houses 
there are about 130 religious and 700 pupils. They also support 
fifty orphans. 

XII. " The Sisters of Loretto have thirteen establishments ; 
eight in the diocese of Louisville, and five in that of St. Louis. 
The number of Sisters is about 145. 

XIII. " The Sisters of Mercy have under their charge an or- 
phan asylum at Pittsburg, with sixty orphans, a hospital, and a 
pay and free school in the same city ; and two academies, one at 
Loretto, Cambria county, the other near Youngstown, Pa. ; two 
schools and two orphan asylums at Chicago, and one school at 
Galena, 111. ; also an establishment at New York. There are also 
Sisters of the same name at Charleston, S. C, and at Savannah, 
Georgia, 28 in number, and having an academy, with a free 
school and an orphan asylum in each place. Number of orphans 
supported by the Sisters of Mercy, about 160 ; number of female 
children educated, about 900. 

XIV. " The Sisters of Providence have their mother-house at 
St. Mary's of the Woods, near Terre-Iiaute, Ind., and have fifty 
members, who conduct female schools at the above mentioned 



246 JESUITISM UNVEILED. 

place, also at Terre-Haute, Madison, Fort Wayne, Jasper, and 
Vincennes, in the state of Indiana. They have also an orphan 
asylum at Vincennes. Above 600 children frequent their 
schools. 

" There is a community of colored Sisters of the same name at 
Baltimore, Md., who have charge of a boarding and day school, 
and support several orphans. 

XV. u The Sisters of Charity of the Blessed Virgin, have two 
academies for young ladies, one at Dubuque, Iowa, and the 
other near that city. The number of Sisters, including novices, 
is thirty -three. 

XVI. " The Sisters of the Holy Cross have their novitiate at 
Bertrand, Michigan, where they have an academy and an or- 
phan asylum. Some of them reside near the University of 
Notre-Dame-du-Lac. They are thirty-four in number, including 
novices. 

XVII. " The Sisters Pretiosissimi Sanguinis have four commu- 
nities ; one at Minster, in the Diocese of Cincinnati ; and three 
others at Wolf's Creek, Thompson, and Glandorf, in the Dioc^so 
of Cleveland. The principal house is at Wolf's Creek. The 
whole number of Sisters, including novices, is 80. They conduct 
a school at Minster, Wolf's Creek, and Glendorf, and an orphan 
asylum at Thompson. 

XVIII. " The Sisters of the Immaculate Heart of Mary, have 
a female academy, etc., at Monroe, Michigan." 

Let us not forget, that if the female religious societies cannot 
move the masses as the religious orders can do, yet they prepare 
these masses to be moved — being by the charm of their sex 
very influential over youth, over families. Moreover, as their 
education in the noviciate, and the principle of obedience to their 
confessors and directors, (who generally are monks, and if sec- 
ular priests, elected carefully, and initiated into the mysteries,) 
are exactly the same as those of the Jesuits, then, though they 



JESUITISM UNVEILED. 247 

have not studied theology, and do not know all the mysteries of 
Jesuitism, they are as dangerous as the Jesuits. Let us pursue 
our comparison. 

In Switzerland, the Romish religious orders, chiefly the Jesuit?, 
led by the Popes, employed several centuries in increasing and 
centralizing the Catholics into seven Cantons. They used all 
means. They succeeded principally by circumscribing the mar- 
riages of the Catholics within the circle of their fellow believers, 
or when a Protestant espoused a Catholic, by strictly binding 
them to raise their children in the belief of Roman Catholicism. 
In the United States, these societies and secular priests do the 
same thing, and worse, for circumstances are more favorable. 

Their correspondents of Scotland, Ireland, Germany, Belgium, 
France, of all countries, represent to emigrants the advantages 
of being in a foreign land near one's fellow-believers and former 
countrymen, and give them letters of introductions to the Cath- 
olics, particularly, to their leaders, who are influential in various 
States of the Union. Thus, these blind victims of Jesuitical du- 
plicity, come to the several States where the Catholics have begun 
to centralize themselves. 

Likewise, in the Union, the Jesuits, all Romish religious soci- 
eties, and the secular clergy, urgently advise the Catholics to 
marry among the Catholics, and if they do not succeed, if a Ca- 
tholic espouses a Protestant, they strictly compel the Catholics 
to bring up the children in the Roman Catholic Church. 

By such infallible means, and, chiefly, by educating youth, by 
inculcating on them artfully their own principles, they rapidly 
and wonderfully accomplish their aim. As proof of it, I extract 
the following document from the Metropolitan Catholic Almanac 
for the year of Our Lord, 1850, pages 231, 232, 233. 



248 



JESUITISM UNVEILED. 



SUMMARY OF CATHOLICITY IN THE UNITED STATES. 



DIOCESSES. 




2 
.2 


d 

2 tA 


o 

CD 

"o . 


P 
C 


03 

a 

3 


CO 

.a 

03 ' 

c 
"3d 


2 

c . 
'-P c 

3 CD 

S *p 


CO 

3 
O 

U 2 


c/5 

.2 

5 

CO 

o 


c/' 

'•*3 

2 


d 

.2 

a, 

o 




CO 
9 
P 

3 


m 

cy 




2 ^ 


03 

"en 


.2 

a> 


% 2 

c3 ** 




3 * 


a 
"eg 

3 


as 






o 


O 


O 


u 


M 


O 


» 


3 


fe 


fe 


O 


O 


Baltimore .... 


67 


10 


56 


46 


5 


98 


6 


5 


7 


7 


23 


100,000 


New Orleans.. 


60 




59 


15 


1 


10 


3 


2 


6 


7 


6 


170,000 


Louisville. . . . 


46 


75 


55 


• • . . 


2 


5 


3 


3 


4 


11 


4 


35,000 




63 




54 


9 








1 




1 


2 

6 




Philadelphia. . 


80 




82 




1 


24 


1 


6 


6 


5 


165,000 


New York 


67 


50 


83 


16 


1 


34 


2 


3 


3 


6 




200,000 


Charleston .... 


26 


60 


22 




1 


6 


• . • • 


1 


2 


2 


6 


7,300 


Richmond. . . . 


14 


12 


12 


.... 


1 


8 




1 


2 


3 


4 


10,000 


Cincinnati. . . . 


70 


25 


62 


n 


2 


14 


3 


1 


7 


6 


6 


75,000 




56 ' 


59 


36 


1 


35 

5 

1 
9 


3 

9 


o 


6 

2 


g 


8 
3 
1 






16 


18 
25 


20 




1 


1 


3 




Detroit 


39 
64 


27 
36 




1 
1 






2 
6 


75,000 


Vincennes. . . . 


1 


1 


1 


45,000 


Dubuque 

Nashville 


16 


V? 


17 








1 


1 


1 


o. 




7,050 
3,000 
7,000 


6 

< 

65 


20 
14 


9 
6 

47 










1 


1 

1 
3 


1 
1 

5 


1 

i 


Natchez 










Pittsburg 


. . . . 


2 


26 


2 


.... 


40,000 


Little Rock 


77 


12 
32 


6 




1 
1 


5 

18 




1 




1 






Chicago 


42 


3 




1 


3 


4 


8 


53,000 


Hartford 


12 
53 


"is 


15 

45 




1 


7 
8 












20,000 


Milwaukee. . . 


2 


1 


1 


1 


2 


65,000 


Oregon City" 


























Nesqualy.. . 


























WallaWalla )■ 


12 




20 








1 


1 


1 


2 


•• 




FurtHall... 










Colville J 


























Albany 


62 


30 


46 






16 








?• 


4 


65,000 


16 
36 


40 


46 
35 












1 
3 


1 




Cleveland. . . . 




2 


16 


1 




2 6 


26,000 


Buffalo 


35 ... 


41 




1 


9 




2 


o 


1 4 


65,000 


30 


1073 505 


973 


136 29 


360 


30 


34 


62 


91 97 


1,233,350 



JESUITISM UNVEILED. 249 

a From the figures in this table, and from preceding state- 
ments, we perceive that there are in the United States, 3 arch- 
bishops, 24 bishops, 1081 priests, and 1073 churches. One 
bishop and 24 priests have died ; whence it follows, that during 
the past year, there has been an accession of 1 bishop and 105 
priests. Of the number of priests added to the list, about 52 
were ordained in the United States. Of the literary institutions 
for young men, only 17 are colleges properly so called. Inclu- 
ding the number of priests and churches in Upper California and 
New Mexico, the total would be, of the former, about 1141, of 
the latter, 1133. 

In regard to the Catholic population of the United States, we 
beg leave to state, that the figures in the above tables were all 
furnished in the official reports, communicated by the Rt. Rev. 
Bishops, or others acting under their authority and sanction. 
These figures show that, in twenty diocesses of the United States, 
the number of Catholics amounts approximately to 1,233,350. 
We say, approximately, because if, on the one hand, some of 
these figures are not furnished as exact expressions of the Ca- 
tholic population — on the other, they are furnished by those who 
have the best means of arriving at an accurate opinion, and whose 
statements are undoubtedly founded on the most reliable data. 
In regard to the other diocesses from which no definite informa- 
tion has been received in regard to the Catholic population, we 
do not pretend to offer any thing more than a conjectural esti- 
mate, based chiefly on former returns made to us. Supposing, 
therefore, the number of Catholics in the diocesses of St. Louis, 
Boston, Mobile, Little Rock, Galveston, and of Oregon Territory, 
to be 240,000, the total Catholic population in the United States 
will be 1,473,350 : and, inclusive of Upper California and New 
Mexico, about 1,523,350." 

11* 



250 



JESUITISM UNVEILED. 



A TABLE 

Showing the state of Catholicity in the United States in 1808, {commenced,) 
and its progress from that time to the present. 



Years : 


1808 


1830 


1840 1841 


1842 


1843 1844 


1845 


1846 


184T 1848 


1849 


1850 


Diocesses 

Bishops 

Priests . . . . , 


1 
2 

68 
80 


11 

10 
232 

230 


161 16 

17| 17 

482 528 

454 512 

358 394 

13 14 

12 13 

47 1 49 


16 

21 

541 

541 

470 

17 

13 

48 


16 21 

18 17 

561 617 

560 611 

475 461 

18' 19 

14 15 

40 48 


21 
25 

683 

675 

592 

22 

15 

63 


21 
25 

737 

740 

560 

22 

15 

63 


26 30 

26 27 

834 890 

812 907 

577 572 

22, : 22 

14 16 

66 1 74 


30 

26 

1000 

966 

560 

25 

17 

86 


30 

27 
1089, 


Churches 

Stations 


1073 


Ec. Seminaries. . . . 
Colleges 


2 

2 
2 


: 

20 


29 
17 


Female Acad 


91 



Now, Americans, judge whether or not Romish religious so- 
cieties, and the Jesuits will be in a few years able to effect in the 
United States what they did, two years ago, in Switzerland. As 
to their principles, views, and plans, they are exactly the same. 
Also, they subject the Catholics who live among you to the same 
ignorance, superstition, fanaticism, and blind obedience, still as 
prudently as possible. They teach them not from the pulpit, but 
in catechising, and chiefly in the confessional, — in the name of 
God, as his true, and his exclusively true vicegerents in the world, 
that they are bound to believe and practice what they announce, 
and to obey what they command. 

In the same year 1848, France, Austria, Prussia, Hungary, 
the Roman States, the Kingdom of both the Sicilies, and several 
Dukedoms of Italy, cast off the shroud and arose from the tomb 
in which kings, emperors, and the Romish priesthood had buried 
them. They protested solemnly against their oppressors, and 
claimed their rights. But their tyrants answered them by rivet- 
ing their chains : persecuted, imprisoned, and killed the leaders 
in the holy cause. Then the people, in accordance with the most 
sacred of human and divine rights, ran to arms, and defied the 
numberless soldiers of their tyrants. A general and wonderful 
battle was about to be fought between the democratic and aristo- 
cratic principles ; between oppressors and the oppressed ; between 



JESUITISM UNVEILED. 251 

tyrants and victims ; between intellectual, moral, social, and re- 
ligious tyranny, and intellectual, moral, social, and religious liberty. 
But, how unhappy were to be the results of these heroical strug- 
gles for justice and humanity ! How fruitlessly several hundred 
thousands of its defenders were about to fall under the grape 
shot or the axes of Kings, Emperors, and Pope ! — Under the 
grape shot or axes of Kings, Emperors, and Pope ? What say 
I ? They were to compel, under pain of death, their soldiers, 
children of the people, to be butchers of their oppressed brothers, 
who fought for the common deliverance. 

Oh, dreadful mystery ! How is it possible, that the tyrants, 
aided by the priesthood, could have blinded the Catholics to such 
a degree, as to induce them, in the name of God, to support their 
despotism in killing one another ! 

In this war, the cities of Austria, Prussia, Italy and Hungary, 
were to swim in blood. In these countries, the towns were to 
be burned, and the harvests wasted ; innumerable dead bodies 
were about to cover the fields. Nevertheless, these unfortunate 
nations were about to fall deeper into the tomb of their former 
political, social, and religious slavery, until they rise again, and 
obtain definitively their sacred rights. Alas ! when ? God only 
knows. 

In this war, France was to expel a King, who, for eighteen 
years, had dishonored her in the eyes of nations ; ruined her 
agriculture ; destroyed her foreign and internal commerce ; who 
held his throne by treason ; kept it, and intended to bequeath it 
to his family, only by corruption ; who, sheltered by five hun- 
dred thousand bayonets, trampled on her institutions, her rights, 
her constitution, and exhausted her by an annual budget, the 
incredible amount of which was 150,000,000 of francs — of which 
a great part slided into his own hands, into those of his satelites, 
of his numberless spies, and of more than 160,000 Cardinals? 



252 JESUITISM UNVEILED. 

Archbishops, Bishops, Grand Vicars, Canons, Chaplains, Curates, 
Vicars, Monks, Nuns, and even Jesuits. 

This despot was to be ignominiously banished ; the democratic 
principles to triumph ; a republic to be proclaimed ; but tyranny- 
was soon after to be perpetual, under the veil of a republican 
government. 

In this war, Rome was to dethrone the Pope, who, impiously, 
in the name of Christ, tyrannised over the people ; though Christ 
refused to be a king, and fled to the mountains when thousands 
of men desired to crown him ; who said that this kingdom is not 
of this world ; who accepted, it is true, a crown, but a thorny 
one, which wounded his brow — the only crown worthy of him, 
of all his disciples, of all apostles of humanity. This autocrat, 
this tyrant in the right of God, was to be cast down, and the 
great city to restore its old republic christianized — if I may speak 
so — by this social trinity, " Liberty, Equality, Fraternity.' ' The 
oppressed were to breathe a moment ; but he was, a short time 
after, to mount his throne again on bloody steps. 

In the meantime, when these mournful events were going on, 
where were the Jesuits, and what were they doing ? They, at 
first, either left the agitated countries, or effectually concealed 
themselves, for they knew, full well, that being foes of the peo- 
ple, they had reason to fear their resentment and justice. A few 
months before, they were noisy in the political world, stirring up 
the Catholics of Switzerland against the Protestants. Afterwards 
they were writing in their averred and secret press that they did 
not care for the affairs of the world, denying without shame be- 
fore the eyes of all Europe, which had been witnesses of their 
criminal behavior, that they had caused this religious and civil 
war. They more closely surrounded the kings and emperors, 
who were their sole hope, because they had been expelled from 
the main European republic. Now, on the contrary, they were 



JESUITISM UNVEILED. 253 

buried in the deepest solemnity, and why \ to secure themselves 
during the war: either to say to the triumphant Democrats, 
" Conscious of our wrongs against you, we had left your enemies. 
From the solitude imposed upon us by our ecclesiastical and 
monastical duties, we wished success to your arms," or to say to 
the victorious Kings and Emperors : " We felt very sorry to 
be bound by our sacerdotal and religious profession, and evangel- 
ical horror of blood, not to stir up the Catholics in your holy 
war against the anarchists ; but we entreated God to bless your 
armies, and he listened to our prayers. Believe that what we 
say is true. Trust in us, for we have given you for a long time 
numberless conclusive proofs of our friendly feelings and devo- 
tedness." 

When the Jesuits saw the King of Naples — whom they con- 
fessed, and to whom they administered communion — assassina- 
ting by the most infamous treason and cruelty, both in the streets 
and houses, about fifteen thousand citizens who were inoffensive, 
and guilty only of being ardent democrats, and wishing a liberal 
constitution — when they saw him and the King of Prussia sti- 
fling democracy, drowning their kingdoms in the blood of its 
most brave defenders, and the Emperor of Austria heaping the 
innumerable bodies of heroes on the ruins and ashes of the vil- 
lages, towns, and cities of Austria, of Italy, and Hungary, then 
these Fathers commenced clapping hands and congratulating 
them ; celebrating high masses, and singing " Te Deums '' of 
thanksgiving in the churches : promising to perpetuate their 
power in bringing up youth with aristocratic principles, and in 
engraving indelibly upon the minds of the people, through the 
catechism, administration of sacraments, sacred desk and confes- 
sional, l that kings and emperors reign, order and govern in the 
name of God — that to disobey them, to rebel against them, to 
cast off their authority, to wish a republican government, or any 
other form of government determined by the people, are crimes 



254 JESUITISM UNVEILED. 

against God, because he has created the people for kings and 
emperors, and not them for the people.' 

We have seen, and still see now, how heartily all these ty- 
rants accepted their proposals. They immediately granted to 
the Jesuits money, honors, privileges, and colleges ; and these 
worthy fathers occupy now, peaceably and firmly, a seat of dis- 
tinction near their thrones, and are the strongest supports of their 
despotism. 

However, the Pope, the first head of the Jesuits, was in Gaeta, 
far from his palaces and beloved throne. He bade them by filial 
love and their vows of obedience, to stir up the Catholic countries 
that he might be throned again. Then, these tender and de- 
voted sons of their father, His Holiness, united with the other 
Romish religious societies, with the bishops and priests* All this 
crowd of men, devoted body and soul to His Holiness, began to 
move heaven and earth. From their pulpits they represented 
the Democrats of Rome as villains, and the Pope as a martyr in 
the Holy cause of Catholicism — adding, that he was in the most 
extreme distress and poverty. They collected money to relieve 
the holy indigent, who, in Gaeta, received, each month, only 
about five hundred thousand dollars, by dispensations, indulgen- 
ces, privileges, without reckoning what he harvested by his other 
countless means of winning money — holy indigent, who, evident- 
ly, was most needy, and wanted even the necessities of life. 

To know approximately the amount of the Jesuitical harvest, 
among the 731 archbishoprics and bishoprics of the Roman 
Catholic Church, let us read the following list, which we extract 
from the Metropolitan Catholic Almanac, for the Year of our 
Lord, 1850, p. 236. 



JESUITISM UNVEILED. 255 

" CONTRIBUTION 
" Of the Church in the United States, for the relief of His Ho- 
liness, Pius IX. 

Archdiocess of Baltimore, $2,24448 

" St. Louis, 953 65 

Diocess of Philadelphia, . 2,784 00 

" New York, 6,227 41 

" Albany, 1,340 00 

" Boston and Hartford, ...... 3,412 25 

" Pittsburg, t-f 1,100 00 

" Cleveland, 200 00 

* Richmond, 193 07 

" Charleston, 501 69 

Mobile, 317 00 

" New Orleans, 2,100 00 

" Louisville, , .... 601 57 

" Cincinnati, 1,421 28 

" Nashville, 62 75 

" Dubuque, 200 00 

" Milwaukee, 15/00 

* Detroit, 374 00 

Chicago, 637 85 

" Vincennes, 750 00 

" Buffalo, 288 64 

" Galveston, 123 60 

Total amount, $23,978 24 

Then His Holiness, this martyr in the cause of the religion of 
Christ — this holy indigent — this being, half God, half man, who 
stands between heaven and earth to unite them — this being 
whom mankind and the angels admire, so divine is his power — 
this being, I say, was relieved ; he had at least the necessaries 
of life, but he wanted to be re-established in his former tyranny. 
For that purpose, the Jesuits intended, at first, to stir up Ire- 
land, and to enlist there an army of about fifty thousand volun- 
teers. But, England was a Protestant country ; how obtain her 



256 JESUITISM UNVEILED. 

consent ? where find a fleet ? Then, they availed themselves of 
two circumstances. 

In France, soon after the proclamation of the Republic, they 
had appeared again in exclaiming, conjointly with the bishops 
and priests, that they were Republicans — though they together 
sent to the National Assembly aristocratical representatives. 
Knowing full well that to seduce the President was very easy, 
and that through him they would reach their aim, they sur- 
rounded him, saying " that his unole had bequeathed him his 
genius and star — that he was the hope of Catholicism and 
France — that all Europe looked at him and trusted in him to 
restore social order, to preserve the nations from the Democrats 
— those anarchists who disturb the world — that they would aid 
him to reach the imperial throne, but, on condition that he would 
restore the Pope to his temporal kingdom." 

Napoleon, who is as low minded as his uncle was a sublime 
genius, who is blind enough to flatter himself with ambitious 
dreams, and thus, leading France straight to a dreadful revolu- 
tion, and perhaps to anarchy, was flattered by these proposals. 
He accepted them ; was approved by his ministers, who were 
avowed Jesuits of the short gown ; and found an echo in the 
National Assembly, of which the majority was anti-republican. 
A decree of war passed. Eight millions of dollars were allowed 
for the first expenses of the war, and a powerful army was to be 
sent to Italy, to re-establish the most dreadful and sacrilegious 
tyranny. 

Then the French government presented as strange and as 
shameful a spectacle, as had ever blotted the page of history, 
namely : 

The French and Roman Republics are proclaimed among the 
barricades, red with the blood of the democrats, and covered with 
their dead bodies — they are accepted by the people and ratified 
oy their representatives — the democratic principle generates 



JESUITISM UNVEILED. 257 

them — they are born at the same time and from the same mother, 
freedom. Notwithstanding, the French Republic is to stifle, to 
kill her sister, who, far from regarding her as her murderer, ex- 
tends her arms towards her, as being more powerful to protect 
her cradle and life. 

As soon as the French Republic had made all ready for the 
murder of the Roman Republic, she sent an army against Rome. 
Then, the French soldiers, though for the most part Republicans 
in mind and heart, though friends and brothers of the Roman 
democrats, were compelled by military discipline to go to kill 
their political friends and brothers, to die themselves by thou- 
sands — for what purpose ? To cast down a Republic which they 
admired and loved ; to crown again a tyrant whom they ab- 
horred ; to dishonor their own country, which they worship — 
for the glory of which they would have heartily shed every drop 
of their blood. 

The restoration of the Pope to his tyrannical throne, is un- 
doubtedly a very remarkable master-piece of the politics and 
artfulness of the bishops, but chiefly of the Jesuits, who, now, 
have acquired the greatest title tothe paternal affection of the 
Papacy. Also, since " His tender Holiness'' — trampling on the 
dead bodies of those whom he called his children and yet has 
killed — mounted the bloody steps of the throne erected upon 
their corpses, to tyrannize over his adopted children who deny 
his paternity, and recognise him only as their oppressor — since 
that time how happily the Jesuits enjoy themselves near this be- 
loved throne ; chiefly in reflecting on their political situation in 
the world ! 

Really, they may rejoice. Their riches are countless. Their 
wealth is almost boundless. They rule all Italy. Spain has 
been her property for centuries. They are influential in Portu- 
gal, demigods in Ireland, Belgium, Savoy, Piedmont, Sardinia, 
Austria, and her dependencies. They are triumphant in Prus- 



258 JESUITISM UNVEILED. 

sia, and peaceably settled in almost all Germany, and the north- 
ern European kingdoms. In France, they hold the majority in 
the National Assembly, and will likely be permitted, in a short 
time, to establish their colleges. They are in favor in Russia, 
and are growing up numerous and influential in England and 
Scotland. Though expelled from Switzerland, they secretly pene- 
trate there, concealing their religious gown, working in darkness 
upon the Catholics, and repairing, slowly, but prudently and 
efficaciously, their losses. The greatest part of Asia, of South 
and North America, are opened to them, and they have there 
colleges and missions, (even in California,) by which they gain 
money and the means of keeping the people in deep ignorance, 
fanaticism, superstition, and wonderful immorality. 

The United States still is to them a wild field — a field covered 
with thorns, and unprepared to receive the seed of their princi- 
ples ; but they work it so rapidly, so indefatigably, that they 
succeed beyond all their hopes. Knowing too well that this 
country is the richest among all ; that by its geographical posi- 
tion, by the fertility and boundless extent of its lands, by its for- 
eign and internal commerce, and above all, by its wisely liberal 
institutions, it is destined to be very soon the head of the world 
— knowing all this, the Jesuits prepare to locate here their head 
quarters. And, in what time, under what circumstances will 
they prepare to locate here their head quarters ? When Demo- 
cracy, in Europe — and it must infallibly happen — shall expel ig- 
norance, fanaticism, superstition, tyranny, and eject the Jesuits 
who are the supporters and apostles of these evils. 

At that time, Americans, you will see, but too late, what is 
Jesuitism : what monstrous tree will be produced by the Jesuiti- 
cal seed which you are now so carefully cherishing. You will 
see, when this Jesuitical tree shall cover all the United States 
with its numberless branches, whether or not its shade is deadly 
to morality, to religion, to peace among families and citizens, to 
the democratic principles, and to your republic. 



JESUITISM UNVEILED. 259 

Yet, this is fated to happen, for they already have not only a 
footing on your soil, but they are rich, have numerous missions, 
public schools and Colleges, rule a powerful mass of people, and, 
even though remaining concealed behind the curtain, influence 
the elections. 

From these considerations, we know that the Jesuits rejoice in 
their political position in all the world ; above all, in the pros- 
pect of their future condition in the United States. 

Americans, such has been the past and contemporary history 
of the Jesuits ; of the formidable society which has played and 
still plays in the political and religious world — from 1541 until 
our days — one of the most important and criminal parts related 
in the authentic archives of history. 

The Jesuits have been governed by twenty-three General* 
since their origin, namely : 

1. Ignatius Loyola, a Spaniard, elected in 1541. 

2. James Laynez, a Spaniard, " 1568. 

3. Francis Borgia, a Spaniard, " 1568. 

4. Everard Meriurien, a Belgian, " 1573. 

5. Claudius Aquaviva, an Italian, " 1581. 

6. Mucius Vitteleschi, an Italian, " 1615. 

7. Vincenti CarafFa, an Italian, " 1646. 

8. Francis Piccolomini, an Italian, " 1649. 

9. Alexander Gothofredi, an Italian " 1652. 

10. Gowin Nickel, a German, " 1662. 

11. John Paul Oliva, an Italian, " 1664. 

12. Charles de Noyelles, a Belgian, " 1682. 

13. Thyrse Gonzalez, a Spaniard, " 1697. 

14. Mary Angel Tamburini, an Italian, " 1706. 

15. Francis Rretz, a German, " 1730. 

16. Ignatius Visconti, an Italian, " 1751. 

17. Aloys Centuriono, an Italian, " 1755. 

18. Laurenzio Riccio, an Italian, " 1758. 



260 JESUITISM UKVEILKD. 

The Society of Jesus was abolished by Clement XIV., under 
the General Laurenzio Ricci. The Jesuits who then fled to Rus- 
sia, were governed by three administrators, viz. : Czerniwicz, in 
1792, Linkiwicz, in 1785, and Francis Xavier Caren, in 1799. 

The Pope having in the same year re-established the Jesuits, 
Xavier Caren was elected General of the Order. 

19. Francis Xavier Caren, a Russian, elected in 1799. 

20. Gabriel Gruber, a German, " 1802. 

21. Thadee Broszozowsky, a Pole, " 1814. 

22. Louis Forti, an Italian, " 1820. 

23. Roothaan, a Hollander, " 1829. 



Americans, in reaching the end of this writing, I feel very 
glad to lay down my pen, which I have used in unveiling to 
you exactly but summarily the organization and administration 
of the Jesuits — the means which they use for getting novices — 
their education in the houses of novitiate — their doctrines and 
teaching — their past and contemporary history. 

Now, infer the conclusions. Judge for yourselves whether or 
not the Jesuits are dangerous to your republic — whether or not 
you ought to beware of them. 

THE END. 



APPENDIX. 



REPLY TO THE SPEECH OF A JESUIT. 

TO VERY REV. MR. DE BLIECK, PRESIDENT OF ST. XAVIER COLLEGE. 

Very Reverend Father : — 

Allow me to address you this letter, in reference to the celebration 
of Washington's birthday, at St. Xavier College. I heard from a professional 
gentleman of your faith, who was one of your guests, that you said publicly, 
before a large assembly, that the work headed, "Americans warned of 
Jesuitism" (which I published lately, and which circulates now in this city,) 
is a tissue of lies, and that, if a single charge therein contained against the 
Jesuits were trice you would leave your order. 

Rev. Father, to hold such language was to charge me with falsehood, slan- 
der, and humbuggery. I, therefore, challenge you to prove in a public dis- 
cussion, that what is written in my book is not true. If you accept the chal- 
lenge, and show that what I wrote is false, I declare on my hand and 
conscience, that I will publicly retract my error, and burn my work. If, on 
the contrary, you cannot show it, you will have, in order to redeem your 
word, to leave your order. If you do not accept the challenge, the public 
will judge whether you are not obnoxious to the charges yourself. I wait 
for your answer. 

Let me now speak to you on the article inserted in the Cincinnati En- 
quirer, (issue of the 27th of February,) in reference to the celebration of 
Washington's birthday at your College. Reverend Father, are you, and your 
fellow Jesuits, republicans % " Certainly," you answer, " the celebration of 
Washington's birthday in our College, is an evident proof that we are, even 
ardent and devoted republicans." Reverend Father, I am very far from sus- 
pecting it, for the Pope, who is your superior, is an absolute King ; Roman- 
ism, which you profess and" advocate, is a system of intellectual, moral, and 
political tyranny ; the organization of your Order is anti-republican — even 
you hate a republican government. The proof of it ; your fellow Jesuits dis- 
turbed the Republic of Switzerland two years ago ; there they stirred up 
seven Catholic Cantons against thirteen Protestant Cantons ; kindled a civil 



262 appendix. 

and religious war, and caused thousands of fellow citizens, acquaintances, 
friends, kindred, and brothers to be killed. Your Order was finally expelled 
from that country, so criminal had been the behavior of your monks. Rev. 
Father, you ought to understand why I am very far from suspecting, that 
you, and your fellow Jesuits, are republicans. You ought to be kind enough 
to inform me, in what manner a Jesuit reconciles his duties of citizen with 
his monastic vows. A republican citizen must think for himself, act freely ; 
in one worcl, be entirely rid of the will of another in the fulfilment of the ob- 
ligations of citizen. Is a Jesuit permitted it ? Not at all ; he is expressly 
forbidden it by his vow of obedience. I read at the pages 285, 287, 295, 296, 
of the volume 3d, (edition 8th,) of the book entitled " Practice of the Chris- 
tian and Religious Perfection'' by the Rev. Father Jesuit Alphonsius Rod- 
riguez, which book is one of the most classical of your novices, and the usual 
matter of your readings and meditations, I read : — 

" A true monk ought to be so dead to the world, that his entrance into reli- 
gion may be called a civil death ; then, let us be as though we were dead. 
A dead body sees not, answers not, complains not, and feels not. Let us 
have not eyes to see the deeds of our superiors. Let us be without a word 
to reply when we are ordered. The dead bodies are ordinarily buried with 
the oldest and the most worn-out sheets ; a monk must be the same for 
everything." 

Again, Saint Ignatius says : " We must yield to our leading by Divine 
Providence declaring his will by the mouths of our superiors, as a stick which 
one uses to walk ; the stick follows everywhere the one who carries it ; it 
rests where he puts it, and it moves only as the hand which holds it. A monk 
ought to be the same ; he must yield to the leading of his superiors, never 
move by himself, and follow always the motion of his superior/' 

" Saint Basilius, treating the same subject, uses another and very proper 
comparison. A house-builder, says he, uses according to his own will the 
tools of his art, and it has never been seen that a tool has resisted the hands 
of a mechanic, and has not bent itself to all his motions. Likewise, a monk 
ought to be an useful tool, and malleable to his superior. 

" We read in the life of Saint Ignatius, that being General of the company, 
he assured several times, that if the Pope ordered him to embark in any boat 
whatever, anchored in the harbor of Ostia, near Rome, and to sail on the sea, 
without mast, without sails, without oars, without rudder, in one word, with- 
out the instruments of navigation, even without food, he would obey imme- 
diately, and not only without anxiety and repugnancy, but with a great inter- 
nal satisfaction." 

" The following confirms what we said : — ' Yv T hen the Abbot jSTisteron en- 
tered into religion, he told himself : I profess, now, that I and the ass of the 
monastery are identical. All which is put upon his back he carries. He 
bears without resentment the blows of the stick which are inflicted upon him, 
and the contempt of everybody. He works incessantly, and is satisfied with 
a pinch of straw granted to him as food. I ought to be in the same dispo- 
sition of spirit " Other quotations on this subject are unnecessary in 

this place. 

Now, Rev. Father, tell me, if you can, and your fellow Jesuits, being a mo- 
tionless tool in the hands of your superior, like either a dead body, or a stick, 



APPENDIX. 263 

how can you freely fulfil your duties of citizen ? Not only is it impossible, 
but you are oound, at his order, to plot and rebel against the United States, 
even to leave the country. — Seeing you cannot be both republican citizens, 
and Jesuits, you must renounce either your Order or your title of citizen ; for 
a slavish citizeD is no citizen in the American republic. — " Error !" you ex- 
claim. Then, Rev. Father, show me my error, for otherwise I shall have to 
conclude, that what the Priests and Jesuits said to me when I was among 
them is true, viz., that they make republican demonstrations merely to flat- 
ter the national pride of the Americans, and that way reach a double end — 
first, cause Romanism to prevail in the eountry — second, to change the Con- 
stitution when they get the majority, and to give then to the United States 
a King or an Emperor, through whom the Pope will govern the country, as 
he does in Austria, Naples, <fec. 

Again, I shall have to conclude, that you and your fellow Jesuits, cele- 
brated at your College, the birthday of Washington merely from policy ; that 
if you made that demonstration of republicanism, and if it is noised abroad, 
it is only because knowing that the democratic principles, and the love of a 
republican government, being deeply rooted in the minds and hearts of the 
citizens, you have to do so to fill your College with their children, and to 
grow among them wealthy and influential. 

Rev. Father, I now come to your speech, in the report of which my name 
and the title of my work are not pointed out for political and secret reasons ; 
but which are easily guessed. — The report says, that ■ you drew a very ludi- 
crous picture of the supposed designs and practices of the Jesuits." You 
were right — the best way of escaping serious charges is to execute hilarity ; 
chiefly in " the enjoyment of a very handsome dinner," among bottles and 
glasses, and not to approach the question. Several hundred years have 
proved, that you Jesuits are the ablest men of the world to slide as an eel 
out of the hands of your accusers. You ought to know, Rev. Father, what 
Pascal wrote about it in his Provincial letter — and he, still, was a strong 
Roman Catholic. 

You added, that " the Jesuits are accused of aiming to rule the world, 
through means of the Confessional," &c. I admire your studied reticenees, 
chiefly your Jesuitical skill in misrepresenting the charges of your opponents, 
in order to justify your Order and ridicule them. When they accuse the 
Jesuits of aiming to rule the world, they do not say that it is only through 
means of the Confessional, but together through preaching, administration 
of sacraments, public schools, and colleges, through your countless known 
and unknown means of gaining money, and secret views and plans. Your 
opponents do not say at all, that your six thousand Priests write and send to 
your General all the Confessions which they listen to every day — they ac- 
cuse them merely of violating the sacramental secret of Confession, at least 
indirectly, in imparting to him the political and important intelligence ; there- 
fore, the ridicule of your twelve thousand sheets of paper, which you say 
your General would have to read every day, returns to you, and together 
the shame of such an artful supposition. 

Moreover, your opponents do not say, that " the governments of England, 
France, Germany, Spain, the Russian, Ottoman, and Celestial Empires, are 
all to pass in detail before your General, and their management to be 



264 APPENDIX. 

arranged " — from you it is a mere and gratuitous assertion : and when you 
add that " the absurdity of such conceptions about the Jesuits is the best re- 
futation of them ;" you condemn yourself, for those conceptions are your own. 

Rev. Father, you added, that your " Order has been. accused of a thousand 
crimes, but (that) in three hundred years not one had ever been verified ; 
that you would challenge the world to bring any thing like judicial proof 
against the Order, of a single one of these charges, and pledged yourself, that 
if even one of them were established, that moment you would prove a rene- 
gade to the Society." 

Rev. Father, listen to me : In 1551, the Jesuits disturbed Germany, by 
stirring up the Catholics against the Protestants. (See History of Christian 
Empire by Schrockh, 3, 515. Reflections on the history and constitutions . 
of the Society of Jesuits, by Spitler — History of the Jesuits in Bavaria, by 
the Chevalier De Lang.) Have not those crimes been " verified ?" Is not 
that historical testimony something like "judicial proof?" against the Order 
of the aforesaid charge. In 1553, the Jesuits tried to poison Maximilian 2d. 
(See Pfister, History of Germany — Schneller (Esterr — einfluss, 1, 168 — De 
Hormayr (Esterr Plutarch, 7, 29.) Has not that crime been " verified ?" 
And is not that historical testimony something like "judicial proof against 
the Order of that charge ? In 1554, the Parliament and the Faculty of 
Theology of France, declared that the Order of the Jesuits is hostile to reli- 
gion, and to society. — (See Annales — Archives of the Parliament, <fcc.) Was 
it without a previous " verification " of the crimes of your ancestors ? Are 
not such decrees sometime like "judicial proof" against the Order of the 
aforesaid charge? In 1595, the Jesuits attempted the life of Henry I Y, 
King of France ; your Rev. Father Guignard was hung after a judicial trial, 
and all your Order expelled from France. (See the various histories.) Has 
not that crime been established ? Is this not even a "judicial proof" against 
the Order, of the aforesaid charge ? In 1598, the Jesuits were expelled from 
Holland, and in 1604, from England, Scotland, and Ireland. — (See Annales, 
and various histories.) — Was it without a previous " verification " of their 
crimes in those countries ? Are not decrees of that sort something like 
"judicial proof" against the Order, of the crimes of its members? In 
1605-6, the Jesuits organized the gunpowder conspiracy ; your Rev. Fathers, 
Jesuits Garnet and Oldercon, were hung and quartered in London, after a 
solemn trial. — (See the several histories — even the Jesuit Feller.) Has not 
that crime been " verified ?" Is this not even a "judicial proof" against the 
Order, of the aforesaid charge ? The Jesuits were expelled a second time 
from England, <fec. ; expelled from Venice, and from several cities of Prussia. 
- — (See Annales, and various histories.) Had such decrees been passed 
against them without a previous " verification " of their crimes ? Are not 
those decrees something like "judicial proof" against the morality of the 
Order? In 1618, the Jesuits were expelled from Bohemia and Hungary, 
and in 1620 from Poland — (See Annales, and the various histories.) Had 
not their criminality been " verified ?" Are not these decrees something like 
"judicial proof" of the enormities of your forefathers ? In 1632, the Jesuits 
intrigued in the courts of Savoy, Spain, and France. (See History of France, 
by Anguetil, a Priest, who lived and died in the Romish church.) Have not 
these crimes been " verified ?" Is not the historical testimony of the histo- 



APPENDIX. 265 

rians, chiefly of a Priest, something like "judicial proof" against the Order, 
of the aforesaid charge ? In 1710, the Jansenists were persecuted in France, 
eighty thousand of them were imprisoned. Has it not been " verified " that 
your Rev. Father, Letellier, was the author of that tyranny and cruelty ? 
The Priest Anquetil himself avers the fact. Is not such testimony some- 
thing like "judicial proof" against the Order? In 1758, two murderers 
attempted the life of Joseph I, King of Portugal ; your Rev. Father, Mala- 
greida, was hung after trial, as an accomplice of the murderers ; all Jesuits 
were expelled from that kingdom. — (See the various histories, even the His- 
torical Dictionary, by the Jesuit Feller.) Has not that crime been " veri- 
fied ?" Is this not something like " judicial proof " against the Order, of the 
aforesaid charge? In 1760, your Rev. Father, Lavalette, became bankrupt 
for three millions of francs ; your Order denied he was their agent, and re- 
fused to pay their creditors ; your General, and with him all your Order, was 
condemned by the Parliament. — (See History of France, by the Priest An- 
quetil, vol. 4, p. 333.) Has not that crime been proved ? Is not that lawsuit 
and that sentence something like "judicial proof" against the Order, of the 
aforesaid charge ? In 1762, the Parliament expelled the Jesuits from France, 
— (See History of France, by Anquetil, <fec. <fcc.) Was such decree of expul- 
sion, (through which they still are forbidden to have colleges in France,) 
passed without a previous " verification" of their crimes ? Is not that de^ 
cree something like "judicial proof" of the criminality of the Order? In 
1848, the Jesuits kindled a civil and religious war in Switzerland; they 
were checked, and expelled from that republic — all Europe witnessed it. 
Has not that crime been " verified ?" Are not such events something like 
"judicial proof" against the Order ? Now, Rev. Father, it will not do to ex- 
cite the hilarity of your guests with ludicrous pictures, " in the enjoyment of 
a very handsome dinner," among bottles and glasses. Although you Jesuits 
are true squirrels, jumping from one branch to another ; or as cats, falling 
always on your feet, I defy you to escape, for your feet and hands are tied. 
If you do not admit that the aforesaid crimes of your ancestors, and of 
your fellow Jesuits, have been verified, and that there is something like 
"judicial proof" against your Order, of these charges, I must infer that you 
do not know the A B C of history. If you deny it, I must infer that you are 
mostly skeptical or hypocritical ; hence, when you boasted that " your Order 
. had been accused of a thousand crimes, but that in three hundred years not 
one had ever been verified," you spoke, I regret to be obliged to use these 
words, either as an ignorant or hypocritical man, in which last case your 
great challenge to the world was a humbuggery. Rev. Father, would you 
say to justify your bold assertion and challenge, that the aforesaid Crimea 
were committed by private members of your Order, but not by the Order 
itself. Rev. Father, such justification would be too artful and hypocritical 
to take well, for those crimes were committed to reach political ends ; then 
the Order was responsible. Moreover, suppose that a society of rogues and 
murderers may be organized and scattered all over the world, might the 
crimes which they commit in the various countries be attributed only to pri- 
vate members of their society ? The idea is absurd. 

Rev. Father, I draw now my conclusions. 1st. Not only one, but many 
of the thousand crimes with which your Order has been charged for three 



266 APPENDIX. 

hundred years, have been clearly proved. 2d. " Something like," and more 
than "judicial proof" against your Order, of a single one of these charges 
has been brought. 3d. As you pledged yourself that if even one of them 
were established, that moment you would prove a renegade to the Society — 
you must, if you are a man of honor, and intend to redeem you word, leave 
immediately the Order of the Jesuits. 

Rev. Father, my position has been such as a Roman Priest, that I know 
whereof I affirm ; and you know that I know — hence the Jesuitism dis- 
played in letting me alone. I am familiar with your " whole workshop," 
having been let into the secrets of the political intrigue and villany of the 
Bishops of France many years ago. My pen was sought and fully employed 
to defend some of the leading men in the church, through the newspapers ; 
and Rev. Father, it was the knowledge of the horrible crimes of such men, 
and the utter licentiousness of Nunneries, that gradually opened my eyes. 
Having been reared and educated in Catholicism, it took much time and 
inquiry to make me a freeman — but now I am " free indeed." I wait for 
an answer. Your servant, 

J. C. PITRAT, 

Late a Romish Priest. 



A CATALOGUE 



OF 



BOOIS, 



IPmffiMSffiElD) IB¥ X So ttMOTM)* 

CLINTON HALL, N. Y. 

AND FOR SALE BY MOST BOOKSELLERS IN THE UNITED STATES. 

THE PICTORIAL BIBLE, 

Price Six Dollars. 

The Pictorial Bible, being the Old and New Testaments, according to 
the authorized version : illustrated with more than one thousand en- 
gravings, representing the Historical Events after celebrated pictures : 
the Landscape Scenes from original drawings or from authentic en- 
gravings : and the subjects of Natural History, Costume, and Antiqui- 
ties, from the best sources. With an elegantly engraved Family 
Record, and a new and authentic Map of Palestine. 

" We have seldom seen a more attractive work, and have no doubt that 
the cost of the enterprise will be sustained by a large circulation." 

N. Y. Evangelist. 

" The type is fair and handsome, and the engravings are select and exe- 
cuted remarkably well. They are so numerous and good, as to be in them- 
selves a commentary." — Christian Reflector. 

" Its abundant and beautiful illustrations adapt it for a Family Bible, and 
will make it highly interesting to the young." — Christian Register. 

" It is a superb publication."— Zion's Herald. 

" The engravings are executed in a fine style of the art, and the paper 
and the type are all that the most fastidious eye could require." — Hierophant. 



THE PICTORIAL NEW TESTAMENT, 

Price One Dollar and Fifty Cents. 

THE PICTORIAL NEW TESTAMENT, 
AND THE BOOK OF PSALMS. 

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BOOKS PUBLISHED BY J. S. REDFIELD. S 



New and Beautiful Work on NATURAL HISTORY. 

First American Edition. 

EPISODES oFTnSECT LIFE. 

BY ACHETA DOMESTICA. 

BEAUTIFULLY ILLUSTRATED IN THREE SERIES: 

First Series— INSECTS OF SPRING. 
Second Series— INSECTS OF SUMMER. 
Third Series— INSECTS OF AUTUMN. 

Notices from the English Press. 

Professor Nichol has done much to make astronomy a lightsome 
science ; Mr. Miller of Edinburgh has thrown the influence of eloquent 
and powerful writing around the fishes and fossils of the old red sand- 
stone. Neither, however, has produced a work equal in the particular 
above mentioned to the u Episodes of Insect Life." — Tait's Edinburgh 
Magazine. 

The whole pile of Natural History — fable, poetry, theory and fact — 
is stuck over with quaint apothegms and shrewd maxims deduced, for 
the benefit of man, from the contemplation of such tiny monitors as gnats 
and moths. Altogether, the book is curious and interesting, quaint and 
clever, genial and well-informed. — Morning Chronicle. 

We have seldom been in company with so entertaining a guide to the 
Insect World. — Athenaum. 

Rich veins of humor in a groundwork of solid, yet entertaining informa- 
tion. Although lightness and amusement can find subject-matter in every 
page, the under-current of the " Episodes" is substance and accurate in- 
formation. — Ladies' Newspaper. 

A history of many of the more remarkable tribes and species, with a 
graphic and imaginative coloring, often equally original and happy, and 
accompanied both by accurate figures of species, and ingenious fanciful 
vignettes. — Annual Address of the President of the Entomological 
Society. 

This second series of " Episodes" is even more delightful than its pre- 
decessor. Never have entomological lessons been given in a happier 
strain. Young and old, wise and simple, grave and gay, can not turn 
over its pages without deriving pleasure and information. — Sun. 

The headpiece illustrations of each chapter are beautiful plates of the 
insects under description in all their stages, capitally grouped, and with a 
scenic background full of playful fancy ; while the tailpieces form a series 
of quaint vignettes, some of which are especially clever. — Atlas. 

The book includes solid instruction as well as genial and captivating 
mirth. The scientific knowledge of the writer is thoroughly reliable. — 
Examiner. 



BOOKS PUBLISHED BY J. S. REDFIELD. 

->H>e " — M3- 

JUST PUBLISHED, 

In one Volume, \2mo., cloth, Price $1.25, 

THE 

NIGHT-SIDE OF NATURE ; 

OR, 

GHOSTS AND GHOST-SEERS. 

BY CATHERINE CROWE, 

AUTHOR OP "SUSAff HOPLEY," "LILLY DAWSON," ETC. 



OPINIONS OF THE PRESS. 

This book treats of allegorical dreams, presentiments, trances, apparitions, 
troubled spirits, haunted houses, etc., and will be read with interest by many 
because it comes from a source laying claim to considerable talent, and is 
written by one who really believes all she says, and urges her reasonings with 
a good deal of earnestness. — Albany Argus. 

It embraces a vast collection of marvellous and supernatural stories of su- 
pernatural occurrences out of the ordinary course of events. — N. Y. Globe. 9P 

Miss Crowe has proved herself a careful and most industrious compiler. 
She has gathered materials from antiquity and from modern times, and gives 
to English and American readers the ghost-stories that used to frighten the 
8 young ones of Greece and Rome, as well as those that accomplish a similar 
°h end in Germany and other countries of modern Europe. — Phila. Bulletin. 
M It is written in a philosophical spirit. — Philadelphia Courier. 
|* This queer volume has excited considerable attention in England. It is not 
|T a catchpenny affair, but is an intelligent inquiry into the asserted facts respect- 
P ing ghosts and apparitions, and a psychological discussion upon the reasona- 
s| bleness of a belief in their existence. — Boston Post. 

p In this remarkable work, Miss Crowe, who writes with the vigor and grace 

t of a woman of strong sense and high cultivation, collects the most remarkable 
and best authenticated accounts, traditional and recorded, of preternatural vis- 
itations and appearances. — Boston Transcript. 

This is a copious chronicle of what we are compelled to believe authentic 
instances of communication between the material and spiritual world. It is 
written in a clear, vigorous, and fresh style, and keeps the reader in a con- 
stant excitement, yet without resorting to claptrap. — Day-Book. 

The book is filled with facts, which are not to be disputed except by actual 
proof. They have long been undisputed before the world. The class of facts 
are mainly of a kind thought by most persons to be "mysterious ;" but there 
will be found much in the book calculated to throw light upon the heretofore 
mysterious phenomena. — Providence Mirror. 

This book is one which appears in a very opportune time to command at- 
tention, and should be read by all who are desirous of information in regard 
to things generally called mysterious, relating to the manifestations of the 
spirit out of man and in him.— Traveller. 

This is not only a curious but also a very able work. It is one of the 
most interesting books of the season — albeit the reader's hair will occasional- 
ly rise on end as he turns over the pages, especially if he. reads alone far into 
the night. — Zion's Herald. 

A very appropriate work for these days of mysterious rappings, but one 
which shows that the author has given the subjects upon which she treats 
considerable study, and imparts the knowledge derived in a concise manner. 
— Boston Evening Gazette. 

This is undoubtedly the most remarkable book of the month, and can not 
fail to interest all classes of people. — Water- Cure Journal. 

To the lovers of the strange and mysterious in nature, this volume will pos- 
sess an attractive interest. — N. Y. Truth-Teller. 
The lovers of the marvellous will delight in its perusal.. — Com. Advertiser. 



1 



BOOKS PUBLISHED BY J. S. REDFIELD. 

THE WORKS 

OF 

EDGAR ALLAN POE: 

WITH NOTICES OF HIS LIFE AND GENIUS, 

BY J. R. LOWELL, N. P. WILLIS, AND R. W. GRISWOLD. 

In two Volumes, 12/wo., with a Portrait of the Author. 

Price, Two Dollars and Fifty Cents. 



CJO 



NOTICES OF THE PRESS. 



" The edition is published for the benefit of his mother-in-law, Mrs. Maria 
Clemm, for whose sake we may wish it the fullest success. It however, de- 
serves, and will undoubtedly obtain, a large circulation from the desire so many 
will feel to lay by a memorial of this singularly-gifted writer and unfortunate 
man." — Philadelphiti North American. 

u Poe's writings are distinguished for vigorous and minute analysis, and 
the skill with which he has employed the strange fascination of mystery and 
terror. There is an air of reality in all his narrations — a dwelling upon partic- 
ulars, and a faculty of interesting you in them such as is possessed by few 
writers except those who are giving their own individual experiences. The 
reader can scarcely divest his mind, even in reading the most fanciful of his 
stories, that the events of it have not actually occurred, and the characters had dock 
a real existence." — Philadelphia Ledger. $8& 

"• We need not say that these volumes will be found rich in intellectual gg$ 
excitements, and abounding in remarkable specimens of vigorous, beautiful, *LF 
and highly suggestive composition ; they are all that remains to us of a man gjj[ 
whose uncommon genius it would be folly to deny." — N. Y. Tribune. >" 

*' Mr. Poe's intellectual character — his genius — is stamped upon all his produc- T 
tions, and we shall place these his works in the library among those books not <*> 
to be parted with." — N. Y. Commercial Advertiser. i 

" These works have a funereal cast as well in the melancholy portrait pre- 
fixed and the title, as in the three pallbearing editors who accompany them 
in public. They are the memorial of a singular man, possessed perhaps of as 
great mere literary ingenuity and mechanical dexterity of style and manage- 
ment as any the country has produced. Some of the tales in the collection 
are as complete and admirable as anything of their kind in the language." — 
Military Review. 

" A complete collection of the works of one of the most talented and singu- 
lar men of the day. Mr. Poe was a genius, but an erratic one — he was a comet 
or a meteor, not a star or sun. His genius was that almost contradiction of 
terms, an analytic genius. Genius is nearly universally synthetic — but Poe was 
an exception to all rules. He would build up a poem as a bricklayer builds a 
wall ; or rather, he would begin at the top and build downward to the base ; 
and yet, into the poem so manufactured, he would manage to breathe the breath 
of life. And this fact proved that it was not all a manufacture — that the poem 
was also, to a certain degree, a growth, a real plant, taking root in the mind, 
and watered by the springs of the soul." — Saturday Post. 

" We have just spent some delightful hours in looking over these two vol- 
umes, which contain one of the most pleasing additions to our literature with 
which we have met for a long time. They comprise the works of the late 
Edgar A. Poe — pieces which for years have been going • the rounds of the 
press,' and are now first collected when their author is beyond the reach of 
humar. praise. We feel, however, that these productions will live. They 
bear t"je stamp of true genius ; and if their reputation begins with a ' fit audi- 
ence 'though few,' the circle will be constantly widening, and they will retain a 
prominent place in our literature." — Rev. Dr. Kip. 



* 



BOOKS PUBLISHED BY J. S. REDFIELD. 



For Schools, Academies, and Self-Instruction 

THE 

AMERICAN DRAWING- BOOK. 

BY JOHN G. CHAPMAN, N. A. 

This Work will be published in Parts ; in the coarse of which — 

PRIMARY INSTRUCTIONS AND RUDIMENTS OF DRAWING! 

DRAWING FROM NATURE — MATERIALS AND METHODS: 

PERSPECTIVE — COMPOSITION — LANDSCAPE — FIGURES, ETC : 

DRAWING, AS APPLICABLE TO THE MECHANIC ARTS : 

PAINTING IN OIL AND WATER COLORS: 

THE PRINCIPLES OF LIGHT AND SHADE: 

EXTERNAL ANATOMY OF THE HUMAN FORM, AND COMPARATIVE 

ANATOMY: 
THE VARIOUS METHODS OF ETCHING, ENGRAVING, MODELLING, Etc 

Will be severally treated, separately; so that, as far as practicable, each 
Part will be complete in itself, and form, in the whole, " a Manual of 
Information sufficient for all the purposes of the Amateur, and Basis 
of Study for the Professional Artist, as well as a valuable Assistant 
to Teacliers in Public and Private Schools ;" to whom it is especially o £^ J 
recommended, as a work destined to produce a revolution in the sys- «Si 
tern of popular education, by making the Arts of Design accessible |K 
and familiar to all, from the concise and intelligible manner in which £g 
the subject is treated throughout. W 

The want of such a work, has been the great cause of neglect in this y 
important branch of education ; and this want is at once and fully sup- <£ 
plied by the — 

AMERICAN DRAWING-BOOK : 

upon which Mr. Chapman has been for years engaged ; and it is now 
produced, without regard to expense, in all its details, and published at 
a price to-'place it within the means of every one. 

The Work will be published in large quarto form, put up in substan- 
tial covers, and issued as rapidly as the careful execution of the numer- 
ous engravings, and the mechanical perfection of the whole, will allow 
1 Any one Part may be had separately 



Price 50 Cents each Part. 

e* 3 The DRAWING COPY-BOOKS, intended as auxiliary 
to the Work, in assisting Teachers to carry out the system of instruction, 
especially in the Primary and Elementary parts, form a new and valu- 
able addition to the means of instruction. They will be sold at a cost 
little beyond that of ordinary blank-books. 



o re 



v.- 



BOOKS PUBLISHED BY J. S. REDFIELD. & 

CHAPMAN 




RSP ecfi 




BEING PART III. OF THE AMERICAN DRAWING-BOOK. 



NOTICES OF THE PRESS. 



" The nation may well be proud of this admirable work. In design and 
execution, the artist has been singularly felicitous ; and nothing can surpass 
the beauty, correctness, and finish of style, in which the publisher has pre- 
sented it to his countrymen. The book is strictly what it claims to be — a 
teacher of the art of Drawing. The method is so thorough, comprehensive, 
and progressive ; its rules so wise, exact, and clearly laid down ; and its classic 
illustrations are so skilfully adapted to train the eye and hand, that no pupil 
who faithfully follows its guidance, can fail to become, at least, a correct 
draughtsman. We have been especially pleased with the treatise on Perspec- 
tive, which entirely surpasses anything that we have ever met with upon 
that difficult branch of art." — Spirit of the Age. do 

" Perspective, is one of the most difficult branches of drawing, and one the i 
least susceptible of verbal explanation. But so clearly are its principles devel- fj| 
oped in the beautiful letter-press, and so exquisitely are they illustrated by the m 
engravings, that the pupil's way is opened most invitingly to a thorough knowl- S 
3 edge of both the elements and application of Perspective." — Home Journal. ^db 
2xS " It treats of Perspective with a masterly hand. The engravings are superb, ^jgj 
^g and the typography unsurpassed by any book with which we are acquainted. e&S 
^T It is an honor to the author and publisher, and a credit to our common coun- ry» 
fj try." — Scientific American. Wl 

"This number is devoted to the explanation of Perspective, and treats that 
x difficult subject with admirable clearness, precision, and completeness. The 
db plates and letter-press of this work are executed with uncommon beauty. It 
I has received the sanction of many of our most eminent artists, and can scarcely 
be commended too highly." — N. Y. Tribune. 

"This present number is dedicated to the subject of Perspective — com- 
mencing with the elements of Geometry — and is especially valuable to build- 
ers, carpenters, and other artisans, being accompanied with beautiful illustra- 
tive designs drawn by Chapman, and further simplified by plain and perspic- 
uous directions for the guidance of the student. Indeed, the whole work, 
from its undeviating simplicity, exhibits the hand of a master. We trust this 
highly useful and elevated branch of art will hereafter become an integral por- 
tion of public education, and as it is more easily attainable, so will it ultimately 
be considered an indispensable part of elementary instruction. Its cheapness 
is only rivalled by its excellence, and the artistic beauty of its illustrations is 
only equalled by the dignified ease and common sense exemplified in the 
written directions that accompany each lesson. — Poughkeepsie Telegraph." 

" The subject of Perspective we should think would interest every mechanic 
in the country; indeed, after all, this is the class to be the most benefited by 
sound and thorough instruction in drawing." — Dispatch. 

" Permit me here to say I regard your Drawing-Book as a treasure. I was 
a farmer-boy, and it was while daily following the plough, that I became ac- 
quainted with the first number of Chapman s Drawing-Book. I found in it 
just what I desired — a plain, sure road to that excellence in the Art ot Arts, that 
my boyish mind had pictured as being so desirable, the first step toward which 
I had taken by making rude sketches upon my painted ploughbeam, or us-ing 
the barn-door as my easel, while with colored rotten-stone I first took xcssons & 
from Nature. I am now at college. I have a class at drawing, and find in the M 
several numbers I have obtained, the true road for the teacher also." — Extract m 
from a letter recently received. ^ 

&S^3~S~ — — ; — : ■ — ■ 8"®@§K« m 



& 



BOOKS PUBLISHED BY J. S. REDFIELD. 



JUST PUBLISHED, 
In one Volume, 12mo., cloth, Price $1.50, 

THE LITERATI: 

SOME HONEST OPINIONS ABOUT 

AUTORIAL MERITS AND DEMERITS, 

WITH OCCASIONAL WORDS OF PERSONALITY 

INCLUDING 

MARGINALIA, SUGGESTIONS, AND ESSAYS. 

BY EDGAR A. POE. 

If I have in any point receded from what is commonly received, it hath been 
for the purpose of proceeding melius and not in aliud. — Lord Bacon. 
Truth, peradventure, by force, may for a time be trodden down, but never, by 
*& any means, whatsoever can it be trodden out. — Lord Coke. 



Among the subjects treated of in the volume, are criticisms on the 
works of the following authors : — 



J. G. C. BRAINARD, 
FITZ GREENE HALLECK, 
WILLIAM CULLEN BRYANT, 
HENRY W. LONGFELLOW, 
CHARLES F. HOFFMAN, 
WILLIAM GILMORE SIMMS, 
JAMES FENIMORE COOPER, 
CHARLES ANTHON, LL.D., 
GULIAN C. VERPLANCK, 
ROBERT WALSH, 
PIERO MARONCELLL 
JOHN W. FRANCIS, M.D., LL.D 
WILLIAM W. LORD, 
SEBA SMITH, 
THOMAS WARD, M.D., 
RICHARD ADAMS LOCKE, 
RUFUS DAWES, 
JAMES LAWSON, 
PROSPER M. WETMORE, 
GEORGE B. CHEEVER, D.D., 
FREEMAN HUNT, 
NATHANIEL HAWTHORNE, 
RUFUS W. GRISWOLD, 
BAYARD TAYLOR, 
CHRISTOPHER PEASE CRANCH, 
JAMES RUSSELL LOWELL, 
CORNELIUS MATHEWS, 
HENRY B. HIRST, 
LEWIS GAYLORD CLARK, 
RALPH HOYT, 
JAMES ALDRICH, 
THOMAS DUNN BROWN, 
CHARLES F. BRIGGS, 
WILLIAM M. GILLESPIE, 
EVERT A. DUYCKINCK, 



JOEL T. HEADLEY, 

GEORGE P. MORRIS, 

NATHANIEL PARKER WILLIS, 

HENRY CAREY, 

LAUGHTON OSBORN, 

EPES SARGENT, 

E. P. WHIPPLE, 

ROBERT M. BIRD, 

WILLIAM ELLERY CHANNING, 

WILLIAM A. JAMES, 

CATHARINE M. SEDGWICK, 

FRANCES S. OSGOOD, 

ANNE C LYNCH, 

ELIZABETH OAKES-SMITH, 

CAROLINE M. KIRKLAND, 

ANNA CORA MOWATT, 

ANN S. STEPHENS, 

ESTELLE*ANNA LEWIS, 

ELIZABETH BOGART, 

MARY GOVE NICHOLS, 

AMELIA B. WELBY, 

MARGARET MILLER DAVIDSON, 

LUCRETIA MARIA DAVIDSON, 

SARAH MARGARET FULLER, 

EMMA C. EMBURY, 

LYDIA M. CHILD, 

ELIZABETH BARRETT BROWNING, 

T. B. MACAULAY, 

CHARLES LEVER, 

HENRY COCKTON, 

CHARLES DICKENS, 

R. H. HORNE, 

FRANCIS MARRYAT, 

SIR EDWARD BULWER LYTTON, 

THOMAS HOOD. 




-8"^B30fc 



BOOKS PUBLISHED BY J. S. REDFIELD. 



THE POETICAL WORKS 

OF 

PERCY BYSSHE SHELLEY. 

EDITED BY G. G. FOSTER. 

THE FIRST COMPLETE AMERICAN EDITION. 

In one volume, 16rno. 

" Shelley has a private nook in my affections. He is so unlike all other po- 
ets that 1 can not mate him. He Js like his own * skylark* among birds. He 
does not keep ever up in the thin air with Byron, like the eagle, nor sing 
with Keats low and sweetly like the thrush, nor, like the dove sitting always 
upon her nest, brood with Wordsworth over the affections. He begins to 
sing when the morning wakes him, and as he grows wild with his own song, 
he mounts upward, 

'And singing ever soars, and soaring ever singeth;' 

and it is wonderful how he loses himself, like the delirious bird in the sky, 
and with a verse which may be well compared for its fine delicacy with her 
little wings, penetrates its far depths fearlessly and full of joy. There is 
something very new in this mingled trait of fineness and sublimity. Milton 
and Byron seem made for the sky. Their broad wings always strike the air 
with the same solemn majesty. But Shelley, near the ground, is a very ' bird 
in a bower/ running through his merry compass as if he never dreamed of 
the upward and invisible heavens. Withal, Shelley's genius is too fiery to 
be moody. He was a melancholy man, but it was because he was crossed 
in the daily walk of life, and such anxieties did not touch his imagination. 
It was above— far, far above them. His poetry was not, like that of other 
poets, linked with his common interests ; and if it 'unbound the serpent of 
care from his heart,' as doubtless it did, it was by making him forget that it 
was there. He conceived and wrote in a wizard circle. The illiberal world 
was the last thing remembered, and its annoying prejudices gall him as they 
might in the exercise of his social duties, never followed over the fiery limit 
of his fancy. Never have we seen such pure abstraction from earthliness as 
in the temper of his poetry. It is the clear, intellectual lymph, unalloyed 
and unpolluted."-— IV. P. Willis. 

NAPOLEON'sHvilAXriVlS O F WAR, 

Translated by Col. D'Aguilar. 
WITH NOTES. 

In one, vol., 32mo. Price 50 cents. 

" The science of war, in its legitimate sense, is entitled to encourage- 
ment, and study, and we recommend that every man of military mind, should 
possess himself of a copy of * Napoleon's Maxims.' The work is also one 
of interest to the general reader, containing, as it does, numerous brief his- 
torical facts connected with the most celebrated battles, and men of mili-. 
tary renown of almost every age." — Recruit. 

" It is a work of no little interest to those who wish to understand the 
principles upon which the greatest captain of the age carried on his opera- 
tions, and who also desire to understand the errors committed by the infe- 
rior intellects brought into the field against him." — Penn. Inquirer. 

" This work appears in its first American edition, with a recommenda- 
tion from Gen. Scott, speaking of its utility to military men. That, indeed, 
is apparent enough ; but it has occurred to us that the perusal of the little 
work, with its full illustrative notes, must be of great advantage also to the 
general reader, who desires to understand the tactics of the great Emperor. 
It will be a good companion to Thiers' History, now publishing."— U. S. Sat, 
Post. 





BOOKS PUBLISHED BY J. S. REDFIELD. 

W. F. P. NAPIER, C.B., COL. 43D REG., &c. 
HISTORY OF THE 

WAR IN THE PENINSULA, 

AND IN THE SOUTH OF FRANCE, 

FROM THE YEAR 1807 TO 1814. 
Complete in one vol., 8vo. Price Three Dollars. 

" Napier's history is regarded by the critics as one of the best narratives 
that has recently been written. His style is direct, forcible, and impetuous, 
carrying the reader along often in spite of himself, through scenes of the 
most stirring interest and adventures full of excitement. Many of the most 
distinguished and remarkable men of European history figure in these pages, 
and are sketched with great distinctness of outline. Napoleon, Wellington, 
Sir John Moore, Ney, Murat, and others, are the characters of the drama 
which Napier describes." — Evening Mirror. 

" We believe the Literature of War has not received a more valuable 
augmentation this century than Col. Napier's justly celebrated work. Though 
a gallant combatant in the field, he is an impartial historian ; he exposes the 
errors committed on each side, refutes many tales of French atrocity and 
rapine, and does not conceal the revolting scenes of drunkenness, pillage, 
ravishment, and wanton slaughter, which tarnished the lustre of the British 
arms in those memorable campaigns. We think no civilian chronicler of the 
events of this desperate contest has been so just to the adversary of his na- 
tion as has this stern warrior." — Tribune. 

" Napier's History, in addition to its superior literary merits and truth- 
ful fidelity, presents strong claims upon the attention of all American 
citizens ; because the author is a large-souled philanthropist, and an inflex- 
ible enemy to its ecclesiastical tyranny and secular despots ; while his pic- 
tures of Spain, and his portrait of the rulers in that degraded and wretched 
country, form a virtual sanction of our Republican institutions, far more 
powerful than any direct eulogy." — Post. 

"The excellency of Napier's History results from the writer's happy 
talent for impetuous, straight forward, soul-stirring narrative and picturing 
forth of characters. The military manoeuvre, march, and fiery onset, the 
whole whirlwind vicissitudes of the desperate fight, he describes with dra- 
matic force." — Merchants' Magazine. 

" The reader of Napier's History finds many other attractions, besides the 
narrative of battles, marches, plunder, ravages, sieges, skirmishes, and 
slaughter— for he learns the dreadful evils of a despotic government— the 
inherent corruption of the entire system of European monarchies — the popu- 
lar wretchedness which ever accompanies the combination of a lordly, hier- 
archical tyranny with the secular authority, and the assurance that the ex- 
tinction of both are essential to the peace and welfare of mankind. All 
these lessons are derived from Napier's History, which, in connexion with 
its literary excellence, and the accuracy of its details, render all other rec- 
ommendations utterly superfluous. It is a large, neat, and cheap volume." 
L. I. Star. 

EDWARD GIBBON. 
HISTORY OF THE DECLINE AND FALL 

OP 

THEROMAN EMPIRE; 

A new edition, revised and corrected throughout preceded by a Pref- 
ace, and accompanied by Notes, critical and historical, relating prin- 
cipally to the propagation of Christianity. By M. F. Guizot, Minis- 
ter of Public Instruction of France. 

. In two vols., 8vo. Price Five Dollars. 



c» 




BOOKS PUBLISHED BY J. S. REDFIELD. 




^9 

FOUR SERIES OF TWELVE BOOKS EACH, 

FROM DESIGNS BY J. G CHAPMAN. 



First Series— Price One Cent. 

1. Tom Thumb's Picture Alphabet, in Rhyme. 

2. Rhymes for the Nursery. 

3. Pretty Rhymes about Birds and Animals, for little Boys and Girls. 

4. Life on the Farm, in Amusing Rhyme. 

5. The Story-Book for Good Little Girls. 

6. The Beacon, or Warnings to Thoughtless Boys. 

7. The Picture Book, with Stories in Easy Words, for Little Readers. 

8. The Little Sketch-Book, or Useful Objects Illustrated. 

9. History of Domestic Animals. 

10. The Museum of Birds. 

11. The Little Keepsake, a Poetic Gift for Children. 

12. The Book of the Sea, for the Instruction of Little Sailors. 

Second Series— Price Two Cents. 

1. The A B C in Verse, for Young Learners. 

2. Figures in Verse, and Simple Rhymes, for Little Learners. 

3. Riddles for the Nursery. 

4. The Child's Story-Book. 

5. The Christmas Dream of Little Charles. 

6. The Basket of Strawberries. 

7. Story for the Fourth of July, an Epitome of American History. 

8. The Two Friends, and Kind Little James. 

9. The Wagon-Boy, or Trust in Providence. 

10. Paulina and Her Pets. 

11. Simple Poems for Infant Minds. 

12. Little Poems for Little Children. 

Third Series— Price Fonr Cents. 

1. The Alphabet in Rhyme. 

2. The Multiplication Table in Rhyme, for Young Arithmeticians. 

3. The Practical Joke, or the Christmas Story of Uncle Ned. 

4. Little George, or Temptation Resisted. 

5. The Young Arithmetician, or the Reward of Perseverance. 

6. The Traveller's Story, or the Village Bar-Room. 

7. The Sagacity and Intelligence of the Horse. 

8. The Young Sailor, or the Sea-Life of Tow Bowline. 

9. The Selfish Girl, a Tale of Truth. 

10. Manual or Finger Alphabet, used by the Deaf and Dumb. 

11. The Story-Book in Verse. 

12. The Flower- Vase, or Pretty Poems for Good little Children. 

Fourth Series— Price Six Cents. 

1. The Book of Fables, in Prose and Verse. 

2. The Little Casket, filled with Pleasant Stories. 

3. Home Pastimes, or Enigmas, Charades, Rebuses, Conundrums, etc. 

4. The Juvenile Sunday-Book, adapted to the Improvement of the Young. 

5. William Seaton and the Butterfly, with its Interesting History. 

6. The Young Girl's Book of Healthful Amusements and Exercises. 

7. Theodore Carleton, or Perseverance against Hi-Fortune. 

8 The Aviary, or Child's Book of Birds. 

9 The Jungle, or Child's Book of Wild Animals. 

10. Sagacity and Fidelity of the Dog, Illustrated by Interesting Anecdotes. 

11. Coverings for the Head and Feet, in all Ages and Countries. 

12. Romance of Indian History, or Incidents in the Early Settlements. 



PRICE— FIFTY CENTS. 



AMERICANS 



WAMED OF JESUITISM, 



OR 



THE JESUITS UNVEILED. 



BY 

JOHN CLAUDIUS PITRAT, 

▲ MEMBER OF THE UNIVERSITY OF FRANCE J FOUNDER AND EX-EDITOR 

OF THE JOURNAL "LA PRESSE DU PBUPLb" IN PARIS; 

AND FORMERLY A ROMISH PRIEST- 



Jesuitism is a monstrous machine of destruction, which, its spring befog in Rome, 
its wheels everywhere, moves the world. 



NEW YORK: 
J. S. REDFIELD, CLINTON HALL, 

BOSTON: REDDING k CO.— PHILADELPHIA : W. 8. ZIBBBR. 
NEW ORLEANS : J. C. MORGAN. 

1851. 



BIOGRAPHIC NOTICE OF M. PITRAT. 

The following notice of M. Pitrat, is copied from the Presbyterian Herald, 
published at Louisville, Kentucky. 

M Pitrat is a native of Amberieux, department de L'Ain, near Lyons, in 
was educated in the great seminary of Brou, where he was or- 
i a Roman priest by Alexander Raymond Devie, Bishop of Belley. He 
sed the ministry in Lagnieux, about fifteen months, and then removed to 
y, where he remained over three years; from there he was called to 
aux, by the Arch-Bishop Donnev, where he remained nearly four years, 
ng himself to the duties of his office. In 1847, some months prior to the 
revolution of y 48. in which the Republic was declared, being an ardent republi- 
can, and anxious for the reformation of the church of Rome in certain points not 
considered by him fundamental to the system, he removed to Paris for the pur- 
pose of advocating his peculiar views through the press. In this work he was 
connected with several of the principal men of that city, and after the proclaraa- 
tion of the Republic, he established, in connection with other gentlemen, a press 
of their own, La Presse du People. Being appointed by the minister of the 
marine to establish, in connection with Mr. Chauvel, general Inspector of Public 
Instruction in the French Colonies, a Nalional College in the Island of Guada- 
loupe, he removed to that island in January, 1849. Finding the condition of 
parties in the island unfavorable to the object for which he warts sent out, and 
learning from the Apostolical Prefect of the island, that in the United States he 
would find the bishops and priesthood more favorable to his ideas of church re- 
form, he sailed to New York, and thence to New Orleans, to the bishop of which 
he had letters of introduction. The bishop sent him to the bishop of Natchex to 
study the English language with whom he spent three months. The bishop of 
Natchez having received seven clergymen from France, and his house being full, 
M. Pitrat returned to New Orleans, from which place he was sent, by the bish- 
op, to Milliken's Bend, La., to exercise his ministry in a small church located at 
that point, and to perfect his knowledge of the English language. He there be- 
came acquainted with the Rev. Mr. Hynes of the Presbyterian church, with whom 
he had many interviews. Not finding the clergy of this country as favorable to 
bis idea of reform as he had anticipated, and his own mind becomiiTg skeptical 
as to several of the fundamental articles of the Romish church, he felt that he 
could not any longer, with a good conscience, exercise the ministry. He then 
sent his resignation to the bishop of New Orleans, and came to this city, in March 
last. He has spent the summer in Woodford and Scott counties, Kentucky, 
where he became acquainted with a number of prominent Protestant clergy- 
men, who have encouraged him to publish this work. 

M Among the clergymen who have given him this encouragement, are Dr. R. 
J. Breckinridge, S. Robinson, and J. H. Nevius, of the Presbyterian church, and 
Rev. J. L. Waller of the Baptist. We have looked over the work, and agree 
with them that it is calculated to be useful, coming as it does from one who 
speaks from his own personal experience and observation. We have examined 
M. Pitrat's testimonials, and especially the letters which passed between him 
and the Bishop of New Orleans, prior to his resignation, and find that he ranked 
high in the church of Rome, and was regarded by the Bishop as a man qualified 
to be extensively influential in building up the church. He is evidently a man 
above mediocrity as to talents and learning, and is withal a modest retiring gen- 
tleman in his manners and intercourse with society/' 

The Cincinnati Central Christian Herald says : " A book has been laid on 
our table, entitled, 'Americans Warned of Jesuitism, or the Jesuits Unveiled, by 
John Claudius Pitrat.' The author is a Frenchman, who has been a Romish 

Kriest, and the editor of a poblic journal in Paris. Hit deportment is represented , 
y those who are acquainted with him, as becoming a man of truth and propri- 
ety. We have no doubt but that his exhibition of Jesuitism m this volume it 
true, and it will awaken feelings of disgust and horror in those who will read it. 
•och revelations are necessary, and we wish they could be widely read, for they 
would show the batefulness of Romanism, and he principal defenders, the Jesuits. * 
M Pitrat and his work have also been favorably im^jqV *rr the Rattist (Ky.) 
Banner, Louisville Journal, N. Y. Independent, A* 



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